
o 



Class 



Book___,M_£ 



COPYRIGHT DEPOSIT 



A POPULAR HISTORY 



Catholic Church 



IN THE 



UNITED STATES 



BY 



y 



JOHN O'KANE MURRAY, B.S. 



" The United States is the only country where I am really Pope in the eyes of the 
government." — Pius IX. 

'" There is not, and there never was, on this earth, an institution so well deserving of ex- 
amination as the Catholic Church." — Lord Macaulay. 

Forsan et hcec olim meminisse juvabit. 







NEW YORK: 

D. & J. SADLIER & COMPANY, 

MONTREAL : 275 NOTRE DAME STREET. 
1876. 






COPYRIGHT, 1876, 
BY 

JOHN O'KANE MURRAY. 



(ALL RIGHTS RESERVED.) 



EDWARD O. JENKINS, 

PRINTER AND STEREOTYPER, 

20 N. WILLIAM ST., N. Y. 



TO 

THE MOST HOLY MARY, 

THE 

^VER-GLORIOTTS AND IMMACULATE VIRGINj THE BLESSED MOTHER OP 

OUR DIYINE REDEEMER; THE POWERFUL PATRONESS OF 

THE UNITED STATES, 

THIS SIMPLE VOLUME IS DEDICATED, 

WITH 

NEXPRESSIBLE LOVE, GRATITUDE, AND HUMILITY, 

BY THE 

Most Unworthy of all her Servants, 

JOHN O'KANE MURRAY. 



PREFACE 



As an element of American civilization, what good has 
Catholicity accomplished % Has its record been honorable % 
Has it made progress? Who were its great and useful 
men 1 "What did they do ? At this time, these are proper 
questions to ask. This book ventures to answer them. Its 
appearance does not, perhaps, call for an apology as no 
similar work exists. 

I have written simply as a Catholic, uninfluenced either by 
sectional prejudice, or undue partiality for any religious 
society in the Church. But I have not forgotten that impar- 
tiality consists in telling the truth. Having grown up in this 
Western World, a child of that ancient, rock-built Church, 
whose American career I have endeavored so feebly to 
portray, it was but natural that the heart warmed to its sub- 
ject, and that the courage which is inspired by the love of 
justice, cheered on the long hours of labor. Nothing was 
considered foreign which had a bearing on Catholicity in 
this Republic. 

In our day and country, it is sad to think that a thousand 
corrupt influences combine to close men's eyes to the purity, 
beauty, and greatness of the Catholic Church. This evil 
we must neutralize. The point will be partly gained by 
teaching the present Catholic generation the grandeur and 
magnificence of their Faith. They will then glory in it. 
They will be proud of their Catholic forefathers, and 
their Catholic descent. 

The Catholic Church is the grand depository of truth 
upon earth — that truth which makes men free. She is the 
mother of true liberty. She flourishes best where there is 
no Caesar to interfere with the freedom of her action in her 
heavenly mission of civilizing and saving mankind. A 

(v) 



vi Preface. 

thorough knowledge of European history would reduce 
this truth to the simplicity of an axiom. It is proved 
beyond all doubt by the history of Catholicity in America. 

Amongst us, public virtue is evidently on the decline- 
How many things tend to lower our opinion of humanity ! 
Corruption, shame, disgrace — the newspapers, seemingly, 
can find little else of which to speak. Our young people 
hear of nothing but scandal and rumors of scandal. 

" On eagles' wings immortal scandals fly, 
While virtuous actions are but born and die." 

To counteract this unhappy element in American society, it 
becomes us to hold up before the gaze of all, those noble 
men whose lofty lives shed a flood of splendor on the annals 
of Catholicity in America. The biographical sketches, brief 
and imperfect as they are, were introduced with that object 
in view. • 

The repetition. of certain facts will occasionally be met 
with ; nor could this be well avoided, owing to the nature 
of the subject, and the strict division of topics adopted. But 
in a popular book, it seems to me, that some repetition is far 
preferable to the questionable method of continually re- 
ferring the reader to a foregoing page or chapter. 

This is scarcely the proper place to allude to the diffi- 
culties encountered in the preparation of this volume ; yet, 
it is but truth to say, that they were neither few nor trifling. 
The hundreds of letters written to obtain the latest and 
most reliable information imposed an additional labor 
almost equal to the rest of the work. Except in a few in- 
stances, my inquiries met with nothing save kindness and 
courtesy. But that was not all. The inexperience of the 
writer, the immense field to be passed over, the many deli- 
cate subjects to be handled, the little time at disposal, and 
the thousand-and-one distractions inseparable from an active 
life — all contributed to swell the shortcomings of the book. 
However, I trust it is not destitute of some interest and value. 

To borrow the language of a good old monk, who lived 



Preface. vii 

over eight hundred years ago, " I offer this book as long as 
I live to the correction of those who are more learned. If 
I have done wrong in anything, I shall not be ashamed to 
receive their admonitions. If there be anything which they 
like, I shall not be slow to furnish more." 

So far as this volume, directly or indirectly, touches on 
the dogmas of Religion, I am not aware that it contains 
anything contrary to sound Catholic teaching. Indeed, I 
have taken special care that, in this respect, it should be 
free from error. Nevertheless, I submit the work to the 
judgment of the Holy Catholic Church and her illustrious 
head, Pius IX. — considering it the highest earthly honor to 
profess myself an obedient son of the Faith. 

I gladly acknowledge my indebtedness to others. The 
chief authorities used in the preparation of this book, 
besides being scattered as references through it, are given in 
the Appendix. To the venerable prelates, to priests, re- 
ligious ladies, publishers, heads of educational institutions, 
and the many kind friends, who aided me in my researches, 
I return my most grateful thanks. Addressing myself to 
each of them, I repeat the words of the poet : 

11 To thee no star be dark! 
Both heaven and earth 
Befriend thee ever." 

J. O'K. M. 
Brooklyn, L. I., May, 1876. 



CONTENTS. 

Preface, v. 

Contents, ix. 

Biographical Index, xvii. 



BOOK I. 

INTRODUCTION. 

THE EARLY CATHOLIC DISCOVERERS— COLUMBUS AND HIS SUCCESSORS. 

Our Centennial — Poetry — Catholicity no Stranger in the New World— Found 
Everywhere— Its Present Numbers— Bird's-eye View of Europe in the 
Fifteenth Century— Protestantism Unknown— Catholic Progress— Co- 
lumbus — The Mysterious Atlantic — The Lofty Motives of America's 
Discoverer — His Difficulties — The Discovery Due to a Lady, a Mariner, 
and a Monk — The Voyage — The first Hymns heard on the Atlantic — San 
Salvador— Homeward Bound— A Tempest and a Vow— The Great 
Admiral safely home — Bejoicing, and Grand Reception by the Spanish 
Sovereigns — The Catholic Successors of Columbus — The Cabots — 
Ojeda— Ponce de Leon— Balboa— Magellan— Cartier— De Soto— Cham- 
plain — Marquette — La Salle . . .1 

CHAPTER I. 

THE INDIANS AND THEIR APOSTLES. 

The Wild Scenes of Four Centuries Ago — The Indians — The Various 
Tribes, Languages, and Customs — The Lord's Prayer in four Indian 
Languages — How they made War and Built Fortresses — Indian Gov- 
ernment and Religion — The Apostles of the Indians — How the Span- 
iards established their Missions — The English — The French — How 
the French Jesuits Lived — Missionary Difficulties and Heroism — Win- 
ter Trials of the Blackrobe — Magic — The Shadows of Indian Life — The 
Priests suspected of being Conjurors — Oddity of the Indian Mind — 
Character of the Red Men and their Apostles. . . . . .31 

CHAPTER II. 

THE EARLY INDIAN MISSIONS IN THE UNITED STATES. 

A.D. 1528—1776. 

The Mysterious Ways of God — Columbus — The first Catholic Church in 
America — Many Millions of Converts — Las Casas — The Spanish Mis- 
sions, Florida, New Mexico, Texas, California — The English Missions, 
Maryland — The French Missions, Maine, New York — Vermont — Wis- 
consin and Michigan — The Mississippi Valley — Catholicity and the In- 
dian — A Comparison — Something to Ponder 69 

(ix) 



x • Contents. 

CHAPTER III. 

THE COLONIAL CHUKCH— MARYLAND, "THE LAND OF THE SANCTUARY." 

(1634—1775.) 

The Church on a Thorny Road— The Mother of Bigots— Lord Baltimore 
and his Colony — The Landing — A "Cross in the Wilderness" — Liberty 
— Warmed Vipers— Catholic Liberality and Protestant Intolerance — 
The Maryland Penal Code— Pennsylvania— New York— New England 
—Summary and Conclusion 133 



BOOK II 



CHAPTER I. 

THE CATHOLICS AND THE REVOLUTION. 

(a.d. 1775-'83.) 

Battling for Freedom — Catholic Conciliation as a Policy — Charles Carroll 
— " The Lexington of the Seas" fought by a Catholic — Commodore 
Barry, the "Father of the American Navy" — Rev. Dr. Carroll as a Pa- 
triot — Gen. Moylan — Generosity of Catholic Merchants — Washington's 
Life-Guard — Catholic Ireland — Catholic France Aiding us on Land and 
Sea — Generous Catholic Spain — Catholic Poland — The "faint-praise" 
School of Writers— The Death of Tyranny— A New Star arises. . . 163 

CHAPTER II 

RELIGIOUS FREEDOM — ITS RISE AND PROGRESS IN THE UNITED STATES. 

Great Changes are the work of Time — The Dawn of Freedom — The first 
Tocsin Note of Religious Liberty — The first Amendment to the Consti- 
tution due to Catholics — Bishop Carroll's narrative — Unextinguished 
Intolerance — Various States where Catholics were long Excluded from 
Office — New Hampshire — Catholicity the Mother of Freedom — Relig- 
ious Bigotry in America due to the Persecuting Power of England. . 179 

CHAPTER III. 

the church in the young republic, 
(a.d. 1776—1790.) 

The English Vicar- Apostolic— Dr. Carroll's Opinion— The New Prefect 
Apostolic — Dr. Franklin and Rev. Dr. Carroll — An Item from Dr. Frank- 
lin's Diary— TheTe Deum at Philadelphia— Washington at Mass— New 
York City— John Jay an exquisite Bigot— The last specimen of English 
T} T ranny in our Country— Mass on a top floor— Roving Priests and ob- 



Contents. xi 

stinate Laymen— Boston— Washington and the Pope's effigy burners- 
Catholic France melting the ice of Bigotry — Only thirty Catholics in 
Boston at the close of the Revolution — Rev. John Thayer becomes a 
Catholic — The first Bishop of the United States — His Consecration — 
First sermon in Baltimore — Catholic statistics — Archbishop Carroll and 
President Washington compared 191 

CHAPTER IV. 

FROM THE FOUNDATION OF THE DIOCESE OF BALTIMORE TO THE DEATH OF 
ARCHBISHOP CARROLL. 

(a.d. 1790—1815.) 

Truth battling for her Children — A spiritual Hannibal — Synod of Balti- 
more—The French Revolution— First Mass in Charleston, S. C — The 
Church in Kentucky — The young Prince-Priest — Mysterious Events in 
Virginia— The Apostle of the Alleghanies— The brave Captain McGuire 
— A Forest Journey — The first midnight Mass in the Alleghanies — The 
first Church in Boston — Pioneers of the Faith — Dark Pictures and 
Lively Letters — Immigration — Four new Sees — Rebellious Children of 
the Church— The Seal of Confession — Dedication of St. Patrick's Ca- 
thedral, New York — Other Events — Death of Archbishop Carroll. . 202 

CHAPTER V. 

FROM THE DEATH OF ARCHBISHOP CARROLL TO THE ELEVATION OF NEW YORK, 

cincinnati, and new orleans to the rank of metropolitan sees. 

(a.d. 1815—1850.) 

Archbishops Neale and Marechal— A Miraculous Cure— The first Provincial 
Council of Baltimore — Drs. Whitfield and Eccleston — Succeeding 
Councils— Pius IX.— Letter inviting him to America — The Church in 
Pennsylvania — Scandals — Troubles — Progress — Dr. Kenrick — Church 
Burning — "Nativism" — The Church in New York — Dr. Connolly — Dif- 
ficulties — Conversions — Irish Immigration — Dr. Dubois — Dr. Hughes — 
The Church in New England — Drs. Cheverus and Fenwick — The Bos- 
ton Mob destroys a Convent— Progress — Anecdotes— The Church in the 
Southern States— In the Western States— Dr. Fenwick — Dr. Purcell — 
State of the Church in 1850 232 

CHAPTER VI. 

FROM THE FIRST PLENARY COUNCIL OF BALTIMORE TO THE CREATION OF THE 
FIRST AMERICAN CARDINAL, AND THE CENTENNIAL ANNIVERSARY OF 
AMERICAN INDEPENDENCE. 

(1850—52 to 1876.) 

A Stirring Quarter of a Century — Death of Dr. Eccleston — Dr. Kenrick 
—The First Plenary Council— Bishop Ives becomes a Catholic— San 
Francisco — New Dioceses — Origin of Know-Nothingism — The Papal 
Nuncio — Italian and German Refugees — Scoundrelism Rampant — A 
Fierce Collision — Fanaticism Revived — Mad Preachers — The " Angel 
Gabriel" — Mob Rule and Church Burnings — Father Bapst Tarred and 
Feathered — Father Vetromile's Adventure — Growth of Catholicity — 



xii Contents. 

The Civil War— Catholic Charity and Heroism--D«ath of Doctors Ken- 
rick and Hughes — Peace—The Second Plenary Council — New Dioceses 
—The Council of the Vatican— Death of Dr. Spalding— The First 
American Cardinal— Statistics of Progress 300 



BOOK III. 



THE BELIGIOUS OKDEKS OF THE UNITED STATES. 
CHAPTER I. 

THE RELIGIOUS ORDERS OF MEN. 

Introductory Remarks— The Franciscans— Dominicans— Jesuits— Augus- 
tinians — Sulpitians — Trappists — Lazarists — Redemptorists — Congrega- 
tion of the Holy Cross— Fathers of Mercy— Congregation of the Most 
Precious Blood — Benedictines — Christian Brothers — Missionary Oblates 
— Brothers of Mary— Passionists— Xaverian Brothers— Paulist Fa- 
thers—Table of Statistics 349 

CHAPTER II. 

THE RELIGIOUS ORDERS OF WOMEN. 

Introductory— The Ursulines— Carmelite Nuns— Visitation Nuns— Sisters 
of Charity — Sisters of Charity of St. Vincent de Paul — Sisters of Lo- 
retto — Sisters of Charity of Nazareth — Ladies of the Sacred Heart — ■ 
Sisters of St. Joseph— Sisters of Providence— Sisters of Notre Dame- 
Sisters of the Holy Cross— Sisters of Mercy— Sisters of the Good Shep- 
herd— School Sisters of Notre Dame— Presentation Nuns— The Little 
Sisters of the Poor— Table of Statistics 393 



BOOK IV. 



CATHOLIC EDUCATION IN THE UNITED STATES. 
CHAPTER I. 

THE CATHOLIC COMMON SCHOOLS. 

Catholicity and True Education— What Judge Dunne says— History of 
our Catholic Schools— Chief -Justice Taney's account of Early Catholic 
Education— The Councils and Catholic Schools— The Religious Orders 
—Statistics— Glance at the interior of an American Catholic School. . 425 



Contents. xiii 



CHAPTER II. 

THE QUESTION OP QUESTIONS IN THE UNITED STATES. 

The Solution of a Great Problem— The Public Schools and Religion— Dan- 
ger to the Faith of the Catholic child— A Cruel Grievance— An Exam- 
ple—Freedom of Education a Right — Educational Despots — The 
Growth of Corruption— Danger of Knowledge without Religion— Relig- 
ion and Refinement — Germany and Instructed Boors — A Sophism an- 
swered—What Catholics Ask— How to get it 432 

CHAPTER m. 

THE CATHOLIC FEMALE ACADEMIES. 

Historical Sketch — Pioneer Educators— Alice Lalor— The Ursulines— 
Mother Seton— The Ladies of the Sacred Heart— Other Orders— Superi- 
ority of Convent Education— Sketches— The Georgetown Academy— 
Emmittsburg Academy— St. Mary's of the Woods — Manhattanville 
Academy— Mount St. Vincent— St. Mary's Institute— Others— Table of 
Statistics 440 

CHAPTER IV. 

THE CATHOLIC COLLEGES. 

Catholicity and Learning— The Christian Schools of the East— The Great 
Monastic Schools— Ireland— Great Britain— The Course of Studies in 
these Schools— The Rise of the Universities— Founded by the Catholic 
Church— Catholic Students and Professors— Bologna, Padua, Oxford, 
and Paris— What constituted a University— The Degrees— Piety— Rise 
of Catholic Colleges in America— The Penal Laws— Historical Sketch 
—Georgetown College— Mount St. Mary's College— St. Louis Univer- 
sity—St. Joseph's College— St. Xavier's College— St. John's College- 
University of Notre Dame— Villanova College— College of St. Francis 
Xavier— Santa Clara College— Manhattan College— Seton Hill College 
—Rock Hill College— La Salle College 448 

CHAPTER V. 

THE CATHOLIC ECCLESIASTICAL SEMINARIES. 

The Council of Trent and Seminaries — Historical Sketch — Seminary of St. 
Sulpice — Seminary of St. Charles Borromeo — St. Vincent's Seminary 
— Mount St. Mary's of the West — Seminary of Our Lady of Angels — 
St. Joseph's Seminary. . 46G 

CHAPTER VI. 

EDUCATIONAL REFORMS, AND THE COMING CATHOLIC UNIVERSITY. 

Defects of our Elementary Schools — Female Academies — The Colleges — 
Dr. Brownson's Opinion — More Thorough Study of Philosophy, His- 
tory, and Religion necessary — Balmes' "European Civilization" — 
Wanted an English Text-Book on Philosophy — American Culture — 
Small Colleges— The Coming Catholic University— Why it is Wanted. . 471 



xiv Contents. 

BOOK V. 



CHAPTER I. 

THE CATHOLIC LITERATURE OF THE UNITED STATES. 

Catholicity the Guardian of Letters— The Fathers of the Church— The 
Monks — The Church and Poetry — The first Hymn of Christianity — 
Others — Literature and Truth — English History an Engine of Calumny 
— Cobbett's Saying — Literature and its Divisions — The Missionary 
Period — Various early Works — An early Catholic Poem — Thayer — Car- 

■ roll — De Crevecoeur — Robin — Carey 483 

CHAPTER II. 

AMERICAN CATHOLIC LITERATURE DURING THE FIRST HALF OF THE NINE- 
TEENTH CENTURY. 

(a.d. 1800 to 1850.) 

Historical Writers— Cary— Pise— Eredet— McSherry— Biographical Writers 
— Campbell — Brent — Mooney — Botta — Poets— Shea — Cannon — Mrs. Se- 
ton— Walsh— Religion— Gallitzin— England— Kohlman. . . . 493 



CHAPTER III. 

AMERICAN CATHOLIC LITERATURE FROM 1850 TO 1876. 

History— Biography— Fiction— Essays and Reviews— Religion— Travels- 
Poetry 500 

CHAPTER IV. 

CATHOLIC ART, SCIENCE, AND PHILOSOPHY LN THE UNITED STATES. 

Catholicity the Mother of Art, Science, and Philosophy— A Glance at the 
Past — England — Early Hostility of Protestantism to Science and Learn- 
ing— Italy— Catholic Science in the New World— The Catholic Mission- 
aries as Scientists and Philologists— Kenrick's Theology — Law — Other 
Scientific Writers — Catholic Art in America — Oratory — Philosophy — 
Can Science conflict with Catholicity ?— The United States and Higher 
Science— A Catholic University needed 534 

CHAPTER V. 

CATHOLIC JOURNALISM IN THE UNITED STATES. 

Introductory— The Weekly Catholic Press— The Magazines— The Quar- 
terlies — The Age of Journalism — Good and Bad Papers — Some News- 
paper Defects— The Catholic Editor— Table of Catholic Journals. . 543 



Contents. xv 



CHAPTER VI. 

THE CATHOLIC PUBLISHERS OF THE UNITED STATES. 

Catholics and Printing — American Catholic Publishers of Philadelphia — 
New York — Baltimore — Boston — Concluding Remarks 557 



BOOK VI. 



CHAPTER I. 

"MULTUM IN PARVO." 

The Catholic Irish in America — Ireland's Mission — The Church Builders 
of America — Deep Convictions — Examples — Love of Holy Ireland — 
St. Thomas Aquinas — Testimony of McGee and Dr. White — The Cath- 
olic Germans — French — Spaniards — English — Indians— Negroes — 
Catholic Charity. . 565 

CHAPTER II. 

THE LOSSES, GAINS, AND HOPES OF CATHOLICITY TN THE UNITED STATES. 

The Losses of Catholicity — Before the Revolution — During the first Half 
Century of thisRepuplic's Existence — During the second Half Century 
— The Gains — A Powerful Organization — The Hopes — The Future of 
Catholicity in the Land of Washington and Carroll 579 

Catholic Chronology of the United States, 605 

Appendix, 609 



BIOGRAPHICAL INDEX. 



Baltimore, Lord, 144. 
Barry, Commodore, 187. 
Bayley, Archbishop, 594. 
Barber, Father, 290. 
Blaachet, Archbishop, 592. 
Bourgeois, Mother, 422. 
Brownson, Dr , 602. 
Brute, Bishop, 280. 

Cancer, Father, 80. 
Carroll, Charles, 172. 
Carroll, Archbishop, 227. 
Charles the Indian King, 90. 
Columbus, Admiral, 17. 
Connolly, Bishop, 267. 

Damen, Father, 389. 
De Brebeuf, Father, 63. 
De Corpa, Father, 82. 
De Cheverus, Cardinal, 264. 
De Smet, Father, 340. 
Dongao, Governor, 150. 
Dubois, Bishop, 277. 

England, Bishop, 269. 

Fenwick, Bishop, 274. 
Flaget, Bishop, 261. 

Gallitzin, Prince, 498. 
Garakontie, the Indian Chief, 130. 
Gaston, Judge, 293. 

Hecker, Father, 388. 
Henni, Archbishop, 597. 
Hughes, Archbishop, 321. 



Jogues, Father, 111. 

Kenrick, Archbishop, 317. 

Lamt, Archbishop, 598. 
La Salle, 14. 
Loughlin, Bishop, 601. 
Lynch, Archbishop, 600. 

Marquette, Father, 119. 
Martinez, Father, 80. 
McCloskey, Cardiual, 589. 
McElroy, Father, 385. 
Moylan, General, 178. 

Neumann, Bishop, 337. 

O'Connor, Bishop, 332. 

Patrick, Brother, 391. 
Pulaski, Count 177. 
Purcell, Archbishop, 591. 

Seton, Mother, 416. 
Sorin, Father, 387. 
Spalding, Archbishop, 328. 

Taney, Chief-Justice, 345. 
Tehgahkwita, Catharine, 126. 
Teresa, Mother, 419. 
Timon, Bishop, 333. 
Toussaint, Peter, 297. 

Weninger, Father, 390. 
White, Father, 87. 
"Wood, Archbishop, 596. 
(xvi) 



POPULAR HISTORY 

OF THE 

CATHOLIC CHURCH 

IN THE 

UNITED STATES. 

BOOK I. 



INTRODUCTION. 

THE EARLY CATHOLIC DISCOVERERS COLUMBUS AND HIS 

SUCCESSORS. 

OUR CENTENNIAL — POETRY — CATHOLICITY NO STRANGER IN THE NEW 
WORLD — FOUND EVERYWHERE — ITS PRESENT NUMBERS — BIRD'S- 
EYE YIEW OF EUROPE IN THE FIFTEENTH CENTURY — PROTEST- 
ANTISM UNKNOWN — CATHOLIC PROGRESS — COLUMBUS — THE MYSTE- 
RIOUS ATLANTIC— THE LOFTY MOTIVES OF AMERICA'S DISCOVERER— 
HIS DIFFICULTIES— THE DISCOVERY DUE TO A LADY, A MARINER, 
AND A MONK— THE VOYAGE — THE FLRST HYMNS HEARD ON THE 
ATLANTIC— SAN SALVADOR — HOMEWARD BOUND — A TEMPEST AND 
A VOW — THE GREAT ADMIRAL SAFELY HOME — REJOICING, AND 
GRAND RECEPTION BY THE SPANISH SOVEREIGNS— THE CATHOLIC 
SUCCESSORS OF COLUMBUS— THE CABOTS — OJEDA — PONCE DE LEON — 
BALBOA — MAGELLAN — CARTIER — DE SOTO — CHAMPLAIN — MAR- 
QUETTE — LA SALLE. 

"Let me review the scene 
And summon from the shadowy past 
The forms that once have been." 

The grand event of our history is accomplished. The 
most powerful nation of the jS"ew World, the greatest Re- 
public of all time celebrates the centennial anniversary 
of its independence. \Ve have a thousand reasons to be 
grateful. But the present should not lead us to forget the 
past. This is a period to pause, look back, review the 
rapidly receding centuries of American history, profit by 
their lessons, give honor to whom honor is due. 



2 Catholicity in the United States. 

" Pass but four fleeting centuries back ; 
This land a torpid giant slept, 
Wrapped in a mantle thick and black 
That o'er its mighty frame had crept. 

5)C 5j* * * * 

Now this young land, the free, the proud, 
Uncrushed by power, unawed by fear, 

Her knee to none but Grod is bowed, 
For nature teaches freedom here." 

In this centennial year it is most opportune " to glance 
adown the stream of time " at the " four fleeting centuries " 
mentioned by the poet. The story of Catholicity in the 
Western World is the golden chain that connects the land- 
ing of Columbus with 1 876. Should I succeed in telling 
even a portion of it, I shall be more than happy. 

CATHOLICITY NO " FOREIGNER " IN AMERICA. 

In this land Catholicity is no foreigner. Here it pre- 
ceded all other creeds and forms of faith. The records of 
the past might be better known ; they stand the glorious 
monuments of our sublime old Church. For her, time tells 
a divine story. Antiquity crowns her with its sanction, and 
around her brow sheds a halo of glory and veneration. For 
nearly four hundred years has Catholicity blessed the New 
World with the light of its genius, the glow of its charity, and 
the inspiring sublimity of its peaceful and imposing pres- 
ence. The most ancient and powerful institution in Europe, 
it is likewise the most ancient and powerful in America. 
The people of the Western World who to-day glory in 
professing the faith of Columbus, are not limited to any 
single state or country. Their boundary line is that of the 
continent. They can be found at all points from Behring 
Strait to Cape Horn. Their influence is felt in .all ranks 
of society, for they have their place in all, from the highest 
to the most humble. For them the glorious title of Catholic 
is no misnomer ; they are truly so in faith, and works, and 
extent of territory. Their present number in North and 



Introduction. 3 

South America must exceed 50,000,000, of which, I believe, 
our own favored country can claim over 6,000,000. The 
story of Catholic progress in the land of "Washington and 
Carroll forms one of the brightest and grandest chapters in 
American history. True, it is a tear-and-smile narrative. 
As gold through a furnace, so the ancient faith passed 
through the fires of persecution. 

To preserve the unity of our theme, a unity which links 
the past with the present, it is necessary to carry our minds 
back to a former age, an age before steam-ships rode the 
mighty billows of the Atlantic, an age before the great 
Empire City stood upon Manhattan Island, an age before 
America was marked on the map of the world ! 



Let us take a bird's-eye view of Europe four centuries 
ago. Then, most of the great European nations of to-day 
were rapidly reaching maturity — making really marvelous 
progress in art, science, and discovery. For glorious achieve- 
ments the fifteenth century stands the most brilliant in all 
history. Protestantism was unknown. The nations were 
all one in faith — Catholic. Their power for good, which 
sprung from this solidity, this massive religious unity, was 
not weakened and broken by the unhappy dissensions, caused 
at a later period by the so-called Reformation. 

Spain was about making her final grand and successful 
assault on Granada, the last stronghold of the Moors in 
the land of Isabella. The prowess of Spanish chivalry was 
to hurl the brave, but infidel Mussulman across the Straits of 
Gibraltar, and forever annihilate the power of the Arabian 
prophet in the romantic plains and valleys of Andalusia. 

France stood a united nation. There, English power and 
English influence, long dominant, received their death-blow 
at the gentle hands of Joan of Arc. A marvelous sight, 
indeed, to behold — a pure, simple, and beautiful girl of 
seventeen, proving the heroine and savior of la helle France / 
and by her inspire 1 feat of arms, turning disaster into 



4 Catholicity in the United States. 

triumph, lifting aloft the banner of victory, and elevating 
her native country to a place among the great nations of the 
world ! 

Portugal took the lead in discovery and maritime enter- 
prise. The Republics of Italy were the seats of commerce. 

In England the clash of arms and fierce thirty-years' con- 
test, styled the " War of the Roses," was approaching its 
termination. 

Even then, Ireland felt the stern rule of her British sister. 
An English decree of that day commanded the countrymen 
of Columba and Brian Boru to change their Celtic surnames 
to something Anglo-Saxon, Catholic England, of course, 
did not punish the Irishman for his faith ; his surname and 
his nationality were his chief crimes. 

Catholic Germany rendered the fifteenth century remark- 
able by the invention of printing. The period which 
deformed the faith of Charlemagne and produced a turning 
zeal that transformed beautiful churches into smoke, had yet 
to dawn. !Nor had the simple people who dwelt on the 
banks of the Oder, Elbe, and Rhine dreamed of that still 
later time, that brass-iron-and-powder age, when cannons are 
canonized, and rifles regarded as of more value than freedom 
and religion ! 

The spirit of liberty which the famous William Tell 
aroused among the Swiss, triumphed; and a Catholic re- 
public flourished at the foot of the Alps long before America 
was discovered. Nor was Switzerland alone. The Catholic 
republics of Yenice, Genoa, Andorra, and San Marino 
existed and flourished hundreds of years before the discovery 
of the Western World. 

The bright blades and brighter lives of Hunniades and 
Scanderberg shed a lustre on the arms of Southern Europe. 
Such was the fame of their prowess that the haughty Mus- 
sulman dreaded the very mention of their Catholic names. 

Poland, at this time, began to attract attention. Her 
people displayed that heroic enterprise which soon made 
them the bulwark of Europe and the terror of the Turk. 



Introduction, 5 

In the next century the swords of her Catholic sons flashed 
along the Danube, and she attained the zenith of her glory 
under the immortal Sobieski. 

Printing haying been invented, books were rapidly multi- 
plying. The fall of Constantinople into the hands of the 
victorious, but barbarous Turks, forced the remains of Greek 
learning and literature to seek a home in Western Europe ; 
and, since that day, the language of Homer has been honored 
with a place in every college programme of studies. The 
compass was invented, and navigation grew into an art. The 
spirit of faith erected the grand Gothic Cathedral with its 
graceful spires lost in their heavenward direction. Sixty- 
four universities shed rays of intellectual light over 
Europe. In short, the foundations of modern European great- 
ness were laid. Our Catholic forefathers were men of labor 
and vast enterprise. The monuments they left behind bear 
witness to their lofty achievements. But " above all rose 
Rome, mother and mistress of Christian nations, patron of 
every science, protector of every art, preserver of every 
relic of enlightened antiquity." 

A CATHOLIC HEEO. 

Just four hundred years ago, there dwelt in the city of 
Lisbon, a Genoese mariner, who, when not engaged in some 
coasting voyage, spent his time in the bosom of his humble 
home, in study and map-making. He was about forty years 
of age ; but trouble and profound reflection had long since 
turned his hair grey. About his whole figure there was 
nothing common. His appearance was impressive. Tall, 
well-formed, and commanding in person, his elevated de- 
meanor, his intellectual brow, his kindling eye, his manly 
and magnetic countenance — all suggested an air of modest 
distinction. 

This was Columbus. Extensive reading, study, and ex- 
perience had convinced him of the true shape of the earth ; 
and his piercing intellect at once grasped the mighty prob- 
lem of reaching other continents by a direct course across 



6 Catholicity in the United States, 

the hitherto unsailed Atlantic. On its wide expanse no 
mariner had dared to venture. Its vast and deep waters 
were regarded with mysterious awe, seeming to bound the 
world as with a chaos, into which conjecture could not pene- 
trate, and enterprise feared to adventure. 

Columbus was poor in the goods of this world. To aid him 
in carrying out his grand projects, the assistance of a rich pa- 
tron was essential. But alas, for manly worth and genius, 
long years were spent in fruitless efforts to obtain even a hear- 
ing. Nothing, however, could daunt the fearless energy of 
the incomparable man. He was a firm believer in the divin- 
ity of his mission. He was convinced that the time had 
arrived to accomplish it. For 

" There is a tide in the affairs of men, 
Which taken at the flood leads on to fortune." 

The long and painful preparatory efforts of Columbus to 
interest the old world in his project would, at this day, seem 
almost incredible. He besought Genoa and Yenice for a 
ship or two to find his world, and they refused him ; he peti- 
tioned the wise kings of Portugal and England, and they 
would not risk a single sail in such a quest ; he sojourned 
long about the court of Spain, appealing to the wisdom of 
the wise, the judgment of the learned, the ambition of the 
brave, and the avarice of the acquisitive ; but he argued, 
appealed, petitioned in vain ! No one believed in his 
theory, or hoped in his adventure. The wise smiled 
scornfully, the learned laughed in their academic sleeves, 
and even the brave had no ambition for battling the tempest, 
or for planting their banners in the wide sea-field, or on the 
shores of unknown continents. Nearly all looked upon him 
as a visionary— regarded him in the same light as we should 
a person of the present day who would launch forth in a 
balloon on a voyage of discovery to the lunar regions. 

Columbus, however, was no weak-hearted enthusiast. His 
great soul was not to be cast down by the malice of fortune. 
Heaven strengthened him; and his pure and elevated 



Introduction. 7 

motives enabled him to bear up bravely against delay, pov- 
erty, and contempt. What does history tell us of the in- 
spired mariner's motives ? (1.) Columbus solemnly desired 
to open the way to pagan lands ; to be the means of carrying 
the saving truths of the Gospel to the heathen who sat in 
darkness and the shadow of death. (2.) He conceived the 
grand idea of raising sufficient sums of money to defray the 
expenses of equipping a large army for the rescue of the 
Holy Sepulchre from the hands of the barbarous and infidel 
Turk. The discoverer of America was, indeed, a true 
Catholic son of the Crusaders, a right worthy successor of 
Godfery, St. Louis, and St. Bernard. His very name he 
regarded as prophetic of his sublime mission. Christopher 
signifies " the Christ-lea/rer" and Columbus, a " dove." More 
than once in life did angelic voices comfort him. On one of 
those dark days when despair hovered around his sick couch, 
he heard the words : " God will cause thy name to be won- 
derfully resounded through the earth, and give thee the keys 
of the gates of the ocean, which are closed with strong chains." 

DAUK DAYS SUCCEEDED BY SUNSHINE. 

The story of his voyage has been often told. But it can 
never become threadbare — can never cease to be interesting 
to all who love the good, the beautiful, the sublime. 
Columbus had reached his fifty-seventh year, and his pros- 
pects of securing a patron to aid him were as distant as 
ever. He was about to quit Spain, a sad and disappointed 
man. On his way he called at the convent of La Kabida, 
over which ruled his acquaintance, the good Franciscan, 
Father John Perez. When the worthy monk beheld Colum- 
bus once more at the gate of his convent, humble in garb and 
cast down in spirit, he was greatly moved.* Father Perez 
had once been confessor to Queen Isabella, and he bethought 
himself what he could do. "Before midnight," writes 
Washington Irving, " the warm-hearted priest had saddled 

* Irving. 



8 Catholicity in the United States. 

his mule and departed.'' Next day, accompanied by Cardi- 
nal Mendoza, lie obtained an interview with the royal lady. 
The friar and the cardinal so eloquently pleaded in behalf 
of the mission of Columbus, that Isabella the Catholic, like 
a noble and unselfish woman as she was, exclaimed : " I 
undertake it for my own crown of Castile, and I will pledge 
my jewels to raise the necessary funds." 

ISABELLA OF SPAIN". 

Of all the illustrious women of history, Isabella alone is 
honored with the beautiful title of the Catholic, in considera- 
tion of her greatness and illustrious piety. Hers is one of the 
brightest names that adorn the annals of the past. Her 
beauty and genius were only surpassed by her virtues. 
With Columbus she shares the glory of discovering America. 
" Her schemes," says Prescott, " were vast and executed in 
the same noble spirit in which they were conceived. She 
seconded Columbus in the prosecution of his arduous enter- 
prise, and shielded him from the calumny of his enemies. 
But the principle which gave a peculiar coloring to every 
feature of Isabella's miud, was piety. It shone forth from 
the very depths of her soul with a heavenly radiance which 
illuminated her whole character. At an early age, in the 
flower of youth and beauty, she was introduced to her 
brother's court ; but its blandishments, so dazzling to a young 
imagination, had no power over hers; for she was sur- 
rounded by a moral atmosphere of purity, 

Driving afar off each thing of sin and guilt. * 

, " Isabella of Spain," says Irving, "was one of the purest 
and most beautiful characters in the pages of history." As 
Prescott and Irving were Protestants, their eloquent words 
of eulogy for this celebrated Catholic lady will be none 
the less appreciated. 

Truly, in the foreground of American history there stand 
three figures — a mariner, a monk, and a lady. Might they 

* "Ferdinand and Isabella." 



Introduction. g 

not be thought to typify Faith, Hope and Charity \* Colum- 
bus — Perez — Isabella — they shall ne^er be forgotten ! The 
New "World is their monument. Every American is their 
debtor, and our Centennial Anniversary whispers their 
eulogy. 

THE ADVENTUROUS VOYAGE. 

Preparations having been completed, the morning at 
length dawned on which Columbus was to sail on his peril- 
ous voyage across the unknown and mysterious deep. It 
was August 3, 1492. 

' ; The morning is breaking on Palos bay, 
On its town and wharf, and ramparts gray, 
On three barks at their moorings that gallantly ride, 
"With the towers of Castile on their flags of pride. 
But where are their crews, our lost kinsman who shall 
Embark before noon in each doomed caraval ? 
There's wringing of hands, and wailing and woe, 
As the gathering crowds to the churches go. 

And who is this man, in speech and gesture simple as a child, 
But stern betimes as suits sea-roamer and planner of day- 
dreams wild ? " 

The person pictured by the poet's pen as a " sea-roamer 
and planner of day-dreams " was no other than Columbus. 
What sacred emotions stirred his brave heart on that early 
morning ! With what ardor he besought high Heaven 
for success ! In those distant days of faith, no great enter- 
prise was undertaken without invoking the aid of religion 
and the solemn blessing of the Church. Columbus had 
Mass offered up in a temporary chapel on Palos strand. 
Father Perez heard his humble confession. At the head of 
all his crews, numbering one hundred and twenty men, he 
received Holy Communion, the true bread of saints and 
heroes. The sacred ceremony over, they board their tiny 
barks. Columbus places his little fleet under the benign 
protection of the most Holy Virgin — the " Star of the Sea." 

* McGee. 



io Catholicity in the United States, 

And they departed with the benediction of the Church, like 
the breath of Heaven filling their sails.* 

" THE SEA, THE SEA, THE OPEN SEA ! " 

Although Columbus had the title of High Admiral, his 
squadron consisted of only three vessels, not so large as the 
coasting smacks of the present day. But one of them, the 
Santa Maria, had a deck.-)- As they sailed along, each even- 
ing heard the Catholic mariners' prayer to God, and their 
pious hymns of praise to the Most Blessed Yirgin. The 
grand old Latin verses of the Salve Regina and the Ave 
Maris Stella were the first sounds that ever broke the silence 
of ages on that trackless waste of waters. How appro- 
priate are the beautiful words of the Ave Maris Stella : 

Bright Mother of our Maker, hail ! 

Thou Yirgin ever blest, 
The Ocean's Star by which we sail 

And gain the port of rest ! 

When, after many weeks had glided by, and despair took 
the place of hope in the breast of the ignorant and terror- 
stricken crews, there was still one guiding, master mind, 
" constant as the northern star." The great soul of Colum- 
bus awed mutiny and despair into submission. 

" LAND, LAND ! " 

At length the a promised land " burst on their view. The 
illustrious Admiral threw himself on his knees, and with all 
his men, chanted a Gloria in Excelsis — the first Catholic 
hymn whose swelling cadences were wafted to the shores 
of America ! 

" Glory to God ! " brave manly voices sung — 

" Glory to God ! " the vales and mountains rung. . 

Having signalled his fleet to cast anchor and man the 



* McGee. 

t It is worthy of remark that the Admiral's ship, the chief ves- 
sel in which America was discovered, was named the Holy Mary. 



Introduction. 1 1 

boats, the Admiral entered his own, richly attired in scarlet, 
and bearing the royal standard. His two chief officers like- 
wise put off their boats, each bearing the banner of the enter- 
prise, emblazoned with a green cross. " On landing," says 
Washington Irving, " Columbus threw himself upon his 
knees, kissed the earth, and returned thanks to God with 
tears of joy. Then rising, he drew his sword, displayed the 
royal standard, and took possession in the names of the 
Castilian sovereigns." He called the island San Salvador. 
Such was the first Catholic landing vn the Western World, 
October 13, 1492 ! 

What true greatness, what sublime faith were here dis- 
played ! Self was altogether forgotten. Whether taking 
possession of a new land, or giving it a name, the lamp of 
religion guided the way ; the glory was given to God. Ad 
major em Dei gloriam. Neither the name of Columbus 
nor that of his patron is perpetuated on cape, river, or island.* 
With a lofty Catholicity of purpose, his mind soared above 
earth, and his new discoveries were called San Salvador, f 
Santa Trinadada,J San Domingo,§ San Nicholas, San JagoJ 
Santa Maria, etc. 



HOMEWARD BOUND. 



Religion was the strength, the guiding star of this extra- 
ordinary man. Scarcely was the prow of his frail bark 
turned on its homeward voyage, when a dreadful tempest 
threatened to engulf the discoverer of America. In that 
dark day of distress, he implored the protection of our 
Blessed Mother, vowing a pilgrimage to her nearest shrine 
the first land he made — a vow punctually fulfilled. When 
the great Admiral once more touched the shores of sunny 
Spain, his first act was a solemn procession to the Church of 
St. George to return thanks to God — to have a Te Deum 
chanted for his happy success. In his letter to the sover- 

*McGee. §St. Dominic, 

t Holy Savior. St. James. 

\ Holy Trinity. 



12 Catholicity in the United States. 

eigns, signifying his arrival, there is no tinge of egotism, 
no talk about his achievements. He simply asks Spain to 
exhibit a holy joy, "for Christ rejoices on earth as in 
Heaven, seeing the future redemption of souls." The court 
was at Barcelona, and his reception there may well be 
imagined. One of the brightest Catholic intellects of our 
age draws the following correct and vivid picture : 

" A thousand trumpets ring within old Barcelona's walls, 

A thousand gallant nobles throng in Barcelona's halls. 

All meet to gaze on him who wrought a pathway for mankind, 

Through seas as broad, to worlds as rich, as his triumphant 

mind ; 
And King and Queen will grace forsooth the mariners' array, 
The lonely seaman, scoffed and scorned in Palos town one day ! 

He comes, he comes ! The gates swing wide, and through the 

streets advance 
His cavalcade in proud parade, with plume and pennoned lance, 
And natives of those new-found worlds, and treasures all un- 
told— 
And in the midst the Admiral, his charger trapped with gold : 
And all are wild with joy, and blithe the gladsome clarions swell, 
And dames and princes press to greet, and loud the myriads 

yell. 
They cheer, that mob, tjiey wildly cheer — Columbus checks his 

rein, 
And bends him to the beauteous dames and cavaliers of Spain."* 

THE CATHOLIC SUCCESSORS OF COLUMBUS. 

We see that the discovery of the Western World was, 
pre-eminently, a Catholic enterprise. Protestantism had no 
share in that vast achievement. It did not then exist. 
Luther was but nine years of age when Columbus planted 
the cross on the shores of San Salvador. The successors of 
the great Admiral were also Catholics, sent out by Catholic 
governments. It would be injustice not to mention a few 
of these eminent men. 



* McGee. 



Introduction. 1 3 

The Cabots sailed along our coasts, and erected the 
cross on Cape Cod, one hundred and twenty-two years 
before the grim and intolerant Puritan set his foot on 
Plymouth Pock — " the Blarney Stone of America." 

In 1510, Ojeda settled the Isthmus of Darien. A gay 
and accomplished cavalier, he was as pious as a monk, and 
as brave as his own bright sword. He was remarkable for 
his enthusiastic devotion to the Most Blessed Yirgin. From 
Las Casas, we learn that Ojeda always carried about him an 
exquisite little painting of the Mother of God. When 
wrecked on hostile coasts, or bewildered in pathless wilds, he 
was wont to fasten it against a tree, then kneel before it, 
and devoutly offer up his prayers. In the little chapel, 
which he built in fulfillment of a vow, he placed his dear 
madonna. When he died the simple children of the forests 
were its only guardians, and they cared for it as something 
to be held sacred. The venerable Las Casas relates that 
when he came to the Indian village, in which this chapel 
was erected, he found the little building kept with the 
greatest neatness, and the picture regarded with awe and 
love. And, by no entreaty could he prevail upon the good 
old chief to let him carry away the famous madonna of 
Ojeda.* 

On Easter Sunday, 1512, Ponce de Leon discovered a 
beautiful peninsula. In honor of the sacred festival — 
called by the Spaniards Pasqua de Flores, or Feast of 
Flowers — the new land was named Florida. 

Balboa, Governor of Darien, discovered the Pacific 
Ocean in 1513. Historians tell us that when he reached 
the summit of the elevation whence he first saw that vast 
expanse of water, he fell upon his knees, and poured out his 
Catholic heart in thanks and adoration to God. 

The pious Magellan first raised the cross on the most 
southern cape of America ; and his fleet, for the first time in 
the world's history, circumnavigated our globe. 

* Irving. 



14 Catholicity in the United States, 

Coetez subdued Mexico, and introduced Catholicity into 
the far-famed land of the Montezuinas. 

Yekazzant was the first mariner who entered ~New York 
Bay. He, erected crosses at various points along the coast. 

Cartier discovered Canada, and gave a famous name to 
its great river. He was a man of real piety. He never 
undertook a voyage, or returned from one, without receiv- 
ing the blessed sacrament and the benediction of the Church, 
in the Cathedral of St. Malo. 

The Catholic De Soto discovered the lower Mississippi. 
He passed over it, entering the State of Arkansas in 1541 ; 
and was the leader of the first expedition that raised the 
cross in the Mississippi Yalley west of the Father of Waters. 
We can imagine the fearless Spaniard exclaiming : 

I hail thee, valley of the West, 

For what thou yet shall be ! 
I hail thee for the hopes that rest 

Upon thy destiny ! 

In the wilderness, even in the shadow of the cross he raised, 
death called him away ; " and the sorrowing Mississippi 
took him in pity to her breast." 

Champlain was the founder, and the first and best 
governor of Canada. He built the city of Quebec ; 
and for thirty-two years, explored the wilds north and 
south of the St. Lawrence. He discovered the Lake and 
Province of Ontario, together with the beautiful sheet of 
water that now bears his name. A true friend to the 
Indian, he was also a brave and worthy son of the 
Church. " To him," says the Protestant Warburton, " be- 
longs the glory of planting Christianity and civilization 
among the snows of those northern forests." And our 
American Bancroft writes : " Champlain considered the 
salvation of one soul as of more importance than the con- 
quest of an empire." 

The illustrious Jesuit, Marquette, discovered the Upper 



Introduction. 1 5 

Mississippi, and was the first to sail down the mighty stream. 
" The West," says Bancroft, " shall build his monument." 

The fearless and romantic La Salle was the pioneer nav- 
igator of the great Lakes — Erie, Huron, and Michigan. As 
the keel of his schooner, for the first time, cut the waters 
of these inland seas, the solemn sounds of the Te Deum 
rolled across the silvery waves, and broke on shores which 
had never echoed aught save the war-whoop of the Eries, 
Hurons, or Iroquois. " The Catholic character of La Salle," 
says McGee, " is marked in every act of his life. He planted 
the cross wherever he landed for even an hour." His fiery 
soul in its troubles found consolation in looking at the sacred 
emblem. 

"But when this cross of simple wood I see, 
The Star of Bethlehem shines again for me : 
And glorious visions break upon my gloom — 
The patient Christ, and Mary at the tomb !" 

Such were a few of the first Catholic discoverers, who 
left behind them bright " footprints on the sands of time." 
Their names shed a lustre on our early history. And as 
lamps throw their beams of light far into the shades of 
darkness, so the radiant lives of these illustrious pioneers 
light up the gloom of the past. Though nearly all persons 
of fortune, they died poor. More clear-headed, enterpris- 
ing, unselfish men never lived. They were not faultless, 
because they were human. But where, in the world's his- 
tory, shall we find a band of more glorious and disinterested 
heroes ? In all that dignifies humanity — in piety, bravery, 
enterprise — they were an honor to our faith, men " without 
fear and without reproach." 



BIOGRAPHY. 



41 Lives of great men all remind us 
We can make our lives sublime, 
And departing leave behind us 
Foot-prints on the sands of time."— Longfellow. 

CHRISTOPHER COLUMBUS. 

u He was the conqueror, not of man, but of nature ; not of flesh and blood, but of 
the fearful unknown— of the elements."— Arthur Helps. 

The eventful and glorious life of Christopher Columbus is the 
link which connects the history of the old world with that of 
the new. He was born in Genoa, Italy, about the year 1435.* 
His father, a wool-eoniber, gave him the best education his 
humble means would afford. At an early age the youthful Chris- 
topher was sent to the famous University of Pavia, where he 
studied geometry, geography, astronomy, navigation, and Latin. 
His collegiate career, however, was brief, for he was soon 
obliged to return home to assist his father. 

At fourteen years of age, Columbus began the adventurous 
life of the sea, under the command of his uncle and namesake, 
a veteran admiral in the service of the RepubHc of Genoa. The 
long time passed in this rugged school gave him that knowl- 
edge and experience which make the skilled seaman, the hardy 
navigator. Opportunities were not wanting to develop his 
natural bravery, to study the ocean, to make the acquaintance 
of men and things. 

He had spent about fifteen years in this active career when 
an event occurred that gave a new direction to his life. While 
engaged in a fierce naval encounter off Cape St. Yincent, the 
ship commanded by Columbus took fire, and was soon en- 
veloped in flames. Throwing himself into the sea, the future 
discoverer of America boldly struck for the shore, some six miles 
distant, and with the aid of an oar succeeded in safely reach- 
ing it. His first impulse was to thank God. Finding himself 
thus cast penniless on the strange coast of Portugal, he repaired 
as best he could to Lisbon. Here he was so happy as to find his 
brother Bartholomew, f 

* The exact date of his birth is somewhat uncertain, 
t Columbus was the oldest of four children, three boys and one girl. 
2 (17) 



1 8 Catholicity in the United States. 

This was about the year 1470. The capital of Portugal was 
then the centre of all that was eminent in commerce and navi- 
gation. Making this city his residence, Columbus supported 
himself by drawing maps and charts. Nor did he ever forget 
his aged parents, to whom, from time to time, he remitted sums 
of money. Filial love was one of the most beautiful traits in his 
grand and heroic character. 

While in Lisbon a romantic attachment, which ended in 
marriage, took place between Columbus and a noble young 
lady, Dona Felippa de Perestrello. Neither was wealthy. Miss 
de Perestrello's riches were her virtue, beauty, and accomplish- 
ments. She was the daughter of an eminent navigator who died 
Governor of Porto Santo, but who, by an unhappy reverse of 
fortune, was compelled to leave his family with little save the 
memory of an honored name. 

This alliance of Columbus with a family of high standing 
proved serviceable to him in many ways. It introduced him to 
the greatest men of the court, and the most noted scholars of 
the country. Besides, his ardent spirit of discovery received a 
fresh impulse in the notes and journals of his deceased father- 
in-law. He engaged in many voyages, carefully noting every- 
thing new or valuable. His studies, his researches, his experi- 
ments, all tended towards one object — the grand project of pen- 
etrating the great ocean which stretched away towards the 
West. This thought was the guiding star of his wonderful life. 
But years rolled away in battling with prejudice, ignorance, and 
contempt. Yet, neither toils, nor difficulties, nor struggles with 
adversity could shake his mighty heart, or conquer his indomit- 
able spirit. And the memorable day that Christopher Columbus, 
the greatest of admirals, first knelt on the wild shores of San 
Salvador, should be treasured up in the minds of all men as the 
date of one of the very grandest events in the history of the 
world. The long-lost half of our globe was found.* 

Speak not to me of warriors bold, 

Who battled for a name ; 
Here was the Christian Hercules, 

Who fought not for fame ! 

But with the World struggled, 

And single-handed won, 
A glory great, an action grand — 

More fadeless than the sun ! 



*For an account of his first voyage and discovery see Introduction. 



Biography. 1 9 

When Columbus returned to Spain his progress was like the 
march of some victorious monarch. The Court was at Barce- 
lona. Ferdinand and Isabella ordered their throne to be placed 
in public. . Seated in state, they awaited his arrival. On the 
approach of the discoverer of America, the sovereigns rose as if 
receiving a person of the highest rank. The great man gave a 
graphic account of his voyage. When he had finished, the king, 
queen, and assembled nobles fell upon their knees, and the 
choir of the royal chapel chanted the Te Deum. 

Guided by religious motives, and in high hopes of the vast 
wealth that must accrue from his discoveries, Columbus now 
made a vow to furnish within seven years five thousand horse 
and fifty thousand foot for the recovery of the Holy Sepulchre 
from the dominion of the Turks. 

It has been the fate of nearly all great men to be exposed to 
the envy of base and worthless minds. At a banquet given to 
Columbus by one of the nobility, a shallow courtier asked the 
conqueror of the ocean, if in case he had not discovered the 
Indies,* would there not have been men in Spain capable 
of the enterprise? Columbus made no direct reply, but, taking 
an egg, he invited the company to make it stand on end. 
They all tried, but in vain. Taking the egg, he struck it on the 
table, breaking the shell, and leaving it upright. "Anyone 
could do that ! " exclaimed the courtier. " When I have shown 
you the way," replied Columbus, leaving the party to make the 
application. In this simple and pleasing manner he taught 
them that the most perplexing things may become the easiest to 
be done, when we are once shown the way, but not before; and 
that such was exactly the case with regard to the attempt of 
going in search of unknown lands, over unknown oceans. 

In making his second voyage, Columbus had in view the con- 
version of the natives and vast schemes of colonization. The 
expedition, which consisted of seventeen ships, and about 
fifteen hundred persons, among whom were twelve priests and 
a vicar-apostolic, reached Hayti in the latter part of 1493. From. 
that to the day of his death the career of the illustrious admiral 
was one long battle with calumny, avarice, depravity, and mis- 
fortune. The very greatness and virtue of the man made him 
a host of bitter foes. 



* What Columbus discovered was not regarded as a new continent, but 
simply the eastern portion of Asia, or the Indies — hence the name of Indians. 
Columbus died without knowing the real grandeur of his vast discovery. It 
was only in later times that America was found to b e a distinct continent, 
unconnected with Asia. 



20 Catholicity in the United States. 

In his third voyage he discovered the mainland of South 
America, August 1, 1498. A few years later, the malice of his 
enemies succeeded in having him sent in chains to Spain. Thus 
shackled in irons were "hands that the rod of empire might 
have swayed." "I shall preserve these chains," said the immor- 
tal discoverer of America, " as memorials of the reward of my 
services." 

In 1502, Columbus sailed on his fourth and last voyage. The 
astonishing resources of his genius and his patience in suffering 
were never more heavily taxed than in this expedition. On one 
occasion, he was wrecked on a wild and barren coast with 
famine staring him in the face. It was only by predicting an 
eclipse that he compelled the treacherous and savage natives to 
supply him with food, thus preserving himself and his crews 
from death by starvation. After countless adventures, and 
weighed down by age and infirmities, he returned to Spain 
in 1504. 

The death of the generous Isabella destroyed his last hopes 
of being reinstated in his dignities. Ferdinand treated him 
with shameful ingratitude. The venerable admiral who gave 
Spain a continent, did not own a roof in Spain, and closed his 
days in the shades of poverty and neglect ! Feeling his end 
draw near, he made his will,* turned his thoughts to Heaven, 
devoutly received the last sacraments, and died about the age 
of seventy, on the 20th of May, 1506, as he had lived — a saint 
and hero. His last words were: "Into Thy hands, O Lord, 
I commend my spirit! " 

HIS MANY TOMBS. 

The voyages of Columbus did not end with death. His body 
was first deposited in the Franciscan Convent of Yalladolid, 
where he died. On his tomb was placed the inscription: "A 
Castilia y a Leon Nuevo Mundo dio Colon " — to Castile and Leon 
Columbus gave a new world. His remains were afterwards 
taken to the Carthusian Convent of Seville. In 1536 they were 
removed to Hispaniola, and interred in the Cathedral of San 
Domingo. Nor were they allowed to rest here. In 1795 they 

* This will is a remarkable document, characteristic of its author. It can 
be found in Irvine's Life of Columbus, or McGee's Catholic History of America. 
Columbus was twice married. He left two sons — Diego and Ferdinand, the 
latter of whom wrote his father's life. Some time before his death the great 
admiral wrote to Diego : "Ten brothers would not be too many for you. 
Never have I found a better friend, to right or to left, than my brothers." 



Biography. 2 1 

were transported with great ceremony to Havana, Cuba. As 
the body of the discoverer of America neared the city, a 
splendid procession of boats went out to conduct it from the 
ship to the shore. " On passing the vessels of war in the 
harbor," writes Irving, "they all paid the honors due to an 
admiral and captain-general of the navy." His precious ashes 
now repose in a beautiful urn on the right side of the grand 
altar of the Cathedral of Havana. Beneath a life-size bust is 
the inscription : ' ' Here are the remains and image of the great 
Columbus. This monument has been erected by our nation to 
his memory. " 

"It is hardly possible," says a learned traveller, "to avoid 
feeling profoundly interested and affected on looking at that 
spot, that little spot, where the ashes of the mighty man 
repose, who gave the world of the wide far West to the East ; 
and to the West, Heaven ; for he bade the great star of the East 
— the star of holy religion and blessed Christianity — to shed its 
glorious rays on that benighted West ! " 

REMARKS ON HIS APPEARANCE, VIRTUES, AND THE GREATNESS 
OF HIS ACHIEVEMENTS. 

The personal appearance of Columbus was suggeetive of his 
greatness of soul. Tall in stature, there was a remarkable 
elegance about his manly, robust figure. His face was a pure 
oval, upon which nature had stamped a look of unusual grace, 
strength, and beauty. The noble expanse of his forehead was 
indicative of his grand intellect. His bright eyes were gray, 
strong, and keen. His nose was aquiline, while his iinely- 
chiseled lips expressed the magnanimity of his heart. A dimpled 
chin, a few freckles, a ruddy complexion, and hair white as 
snow since his thirtieth year — such is the portrait of this won- 
derful man, left us by his contemporaries. About his very look 
there was an air of nobility and authority which enforced 
respect. His natural dignity was such, that though a poor 
wool-carder's son, he could appear before kings and grandees 
with as much ease and grace as if he had been born in a palace. 
In the words of Yaldez, "he seemed to be a nobleman, and 
one born to command, as his profile and countenance very 
plainly declared." 

The virtues of Columbus were as shining as they were numer- 
ous. How sublime was his faith ! All his great enterprises were 
undertaken in the name of the Most Holy Trinity. He made nc 
discovery without raising his voice and his heart in praise ant' 



22 Catholicity in the United Stat::. 

gratitude to Almighty God. For him the star of hope— heavenly 
hope — never set. His charity — it was as boundless as his own 
great soul. In his lofty mind, God and Religion held the first 
place, and all else came after. His piety was as genuine as it 
was fervent. Religion mingled with the whole course of his 
thoughts and actions, and shone forth in his most private and 
unstudied writings. "The voice of prayer," says Irving, "and 
the melody of praise rose from his ships in discovering the new 
world, and his first action on landing was to prostrate himself 
upon the earth and offer up thanksgivings. Every evening the 
Salve Regina and other Vesper hymns were chanted by his crew, 
and Masses were said in the beautiful groves that bordered the 
wild shores of this heathen land. He observed the festivals of 
the Church in the wildest situations. Sunday was to him a day 
of sacred rest, in which he would never sail from a port, unless 
in case of extreme necessity. The religion thus deeply seated in 
his soul diffused a sober dignity and a benign composure over 
his whole deportment ; his very language was pure and guarded, 
and free from all gross and irreverent expressions." 

How shall we define true greatness ? By what standard shall 
we judge men, so as to be able, with some justice and precision, 
to point out the greatest ? It may be safely asserted that he is 
the greatest man to whom the world is most indebted. Measured 
by his achievements and their results, Columbus perhaps stands 
first among the illustrious men of all time. He began life with 
only one of the advantages which confer immortality — a great 
soul. His parents, his social position, his early education — all 
were humble. If his knowledge was afterwards profound* it was 
the result of his genius, of his own iron efforts. With him orig- 
inated the conviction that the Indies could be reached by sail- 
ing westward. Despite great obstacles, he impressed the truth 
of his opinion upon others. His poverty made a rich patron essen- 
tial to the carrying out of his vast project. Yet, with unheard- 
of energy and perseverance, he labored nearly a quarter of a 
century before he could obtain even a successful hearing. His 
hair was white at thirty from deep reflection on the subject of 
his discovery. He was fifty-seven when he planted the cross on 
the shores of San Salvador. Nothing could conquer his daunt- 
less spirit. 

He far surpasses all others as a discoverer. Newton discovered 
the laws of gravitation ; Herschel a planet ; Marquette a river ; 
Kane, a polar sea ; Tyndall, something new about light ; but 

* The illustrious admiral was not ouly famili r with geography, astronomy, 
navigation, and kindred studies, hut his letters show that he was well read in 
the Holy Scriptures, Fathers of the Church, and other great works. 



Biography. 



what are all these compared to that greatest of achievements — 
the discovery of America — a discovery which doubled the size of 
the world's map ! 

Whom shall we name braver than the great Columbus ? His 
victory stands alone in history. For years he grandly bore up 
against delay, poverty, contempt ; and, finally, battling with 
man and tempest, he triumphed over the terrors of the vast and 
mysterious Atlantic ! ' His magnanimity of soul, his sublime 
courage, never deserted him. His noble forbearance, in the 
wrongs and injuries heaped upon his declining years, displays a 
character of amazing beauty and grandeur. "With Christian hope 
and resignation he cheered the darkest hours of life. 

But it was religion above all that crowned the lofty integrity 
of his character. A Catholic of Catholics, if he wished to open 
the way to unknown lands, and to raise large sums of money, it 
was not through any motive of grasping selfishness. Before St. 
Ignatius adopted the motto, Ad majorem Dei Gloriam, Columbus 
put it in practice ! To carry the light of the Gospel to the heathen, 
to rescue the Holy Sepulchre from the hands of the infidel Turk 
— such were the lofty motives that guided his life's labors. Nor 
was he simply a great mariner, or a virtuous hero. Though a 
layman, he was one of the greatest of missionaries. His discovery 
opened Heaven to millions of souls.. The great admiral rivals 
the most illustrious of the saints in being the means of unlock- 
ing the portals of Paradise to countless multitudes. 

Compared with this Christian hero, what are Alexander, Na- 
poleon, Caesar, or Hannibal ? What does the world owe them ? 
For what are we indebted to them \ How different from the 
immortal Columbus ! To him, science and commerce owe more 
than to any one man. America reveres him as her discoverer. 
Catholicity recognizes in him one of her greatest and holiest- 
sons. In short, viewing his unparalleled achievements and their 
results, the whole earth and even Heaven are his debtors. His 
character transcends praise as his achievements baffle descrip- 
tion. In truth, as there is but one America on the map of the 
world, so there is but one Columbus among the sons of men. 

We tread this soil with more firmness, when we remember 
that it was this Heaven-inspired mariner, who loved and prac- 
ticed our own glorious faith, that first touched this continent, 
and firmly planted the cross on its virgin shores. 
" Our Fathers' ancient Faith, 
Our Fathers' ancient way, 
We hold, nor turn to worship yet 
___ At shrine.-* of yesterday.'' * 

* For some remarks on the biographers, writings, and prohahle canoniza- 
tion of Columbus, see note A, appendix. 



ROBERT CAVELIER, SIEUR DE LA SALLE,* 

The Great Explorer of the Mississippi Valley. 

" How shall we rank thee upon glory's pasre ? 
Thou more than soldier, and not less than sage 1" 

Robert Cavelier, more commonly known as La Salle, was 
the most illustrious explorer of our country. Of a highly re- 
spectable family, he was born in the city of Rouen, France, 
about the year 1635. It is said that in early youth he entered 
the Society of Jesus, in which he remained for several years, 
studying and teaching. He had a great love for the exact 
sciences, especially mathematics, in which he was remarkably 
proficient. La Salle left the seminary of the Jesuits, carrying 
with him the highest testimonials of his superiors for purity of 
character and exhaustless energy. However, on account of 
having entered the religious state, he was, by an unjust pro- 
vision of the French law, deprived of his fortune. 

He at once commenced a new career, and sailed for Canada in 
the spring of 1666. From the Sulpitians he obtained the grant 
of a large tract of land, near Montreal, at a place which he named 
La Chine.j Commencing the study of the native languages, his 
great abilities enabled him, in two or three years, to master Iro- 
quois, Algonquin, and five or six other Indian dialects. 

In the winter of 1670, La Salle organized an expedition which 
included some Sulpitian priests, and proceededto wards the south- 
west. Our accounts of it are somewhat vague. However, he 
discovered the Ohio, which he sailed down as far as the present 
site of Louisville, f His men leaving him, he returned alone to 
Canada. 

We next find him commander of the newly established Fort 
Frontenac — now Kingston. He held this position when the 
tidings of Marquette's discovery of the Mississippi reached him. 



* Though, chronologically speaking, this sketch of La Salle, who lived in the 
seventeenth century, belongs to a chapter farther on, still we consider this the 
more appropriate place for its insertion. If Columbus Avas the discoverer of 
America, La Salle was its greatest explorer. Let their lives be together. 

t It is now a large village, and still retains the suggestive name given it by 
its founder. 

+ Parkman. "Discovery of the Great West." 

(24) 



Biography. 25 

This was a new idea. The penetrating mind of La Salle at once 
identified " the great river of Marquette with the great river«of 
De Soto." His schemes of exploration received a fresh impulse. 
" A Catholic missionary, " says Dr. Clarke, " had gloriously led 
the way ; a Catholic nobleman no less gloriously advanced to 
complete the work." 

Three thoughts, rapidly developing in his mind, were master- 
ing La Salle, and engendering an invincible purpose : (1.) He 
would achieve that which Champlain vainly attempted, and of 
which our own generation has but seen the accomplishment — 
the opening of a passage to India and China across the American 
Continent. (2.) He would occupy the Great West, develop its 
commercial resources, and anticipate the Spaniards and English 
in the possession of it. (3.) For he soon became convinced that 
the Mississippi discharged itself into the Gulf of Mexico — he 
would establish a fortified post at its mouth, thus securing an 
outlet for the trade of the interior, checking the progress of the 
Spaniards, and forming a base whence in time of war their north- 
ern provinces could be invaded and conquered.* Such were the 
great projects conceived and nursed in the fertile brain of this 
heroic, but penniless young Frenchman ! 

The better to carry out his vast enterprises, La Salle returned 
to France in 1675, obtained from Louis XIV. a grant of Fort 
Frontenac, a monoply of the lake trade, and a patent of nobility. 
He then sailed for Canada. Some time after, he again returned 
to his native country, and received a commission to continue 
the exploration of the ' ' great river. " As his lieutenant, he chose 
Tonti, an Italian veteran, whose ' ' energy and address made him 
equal to anything." f He also enlisted thirty mechanics and 
mariners for the expedition, which was accompanied by several 
Franciscan Fathers. 

In 1678, he reached Foit Frontenac for a third time ; and at 
once dispatched Tonti and a number of his men to build a ship 
at the head of the Niagara River, on Lake Erie. La Salle him- 
self immediately followed. The vessel, which carried about forty- 
five tons, was soon finished, and named the " Griffin," in honor 
of the arms of the Count de Frontenac, Governor of Canada. I 
On August 7th, 1679, she was launched with great ceremony, 

* Parkman. 

t La Salle's letter to the Prince of Conde. 

t The "Griffin " was built on the New York side, on what is now called 
Cayuga Creek, six miles above the great cataract. Some writers say she car- 
ried 60 tons ; but the earliest and most reliable authorities put it down at 45, 
as given above. See Parkman's "Discovery of the Great West." 



20 Catholicity in the United States. 

amid the admiring crowd of Indians who gathered around the 
French. This was the first vessel heavier than a canoe that 
ever cut the sparkling waters of the great American lakes. Amid 
the sounds of many voices, chanting the Te Deum, the good ship 
left her moorings ; rode the waves of Erie ; passed to the north 
through a little lake, which La Salle called St. Clair, in honor 
of the holy virgin of that name ; sped over Huron and a portion 
of Michigan ; was nearly lost in a violent storm, and finally landed 
in Green Bay, on the 2d of September. Many of the brave La 
Salle's previous plans having failed, he now found himself deeply 
in debt ; and to satisfy his creditors he loaded the "Griffin" 
with a cargo of rich furs and sent her back. 

La Salle and his men now directed their course towards the 
south. On reaching Lake Peoria, on the Illinois River, he began 
the construction of a fort, which he called Creve Coeur (Broken 
Heart), on account of the unhappy news which here reached 
him. The " Griffin " had perished in the waters of Michigan ! 
His supplies were exhausted. He depended on the return of his 
vessel for more. Far from discouraged by the frowns of fortune, 
the indomitable commander, with fearless energy, set out on 
foot through the wilderness for Fort Frontenac — a distance of 
over 1,200 miles. He reached it only to learn of fresh disasters. 

While he was gone, Father Hennepin, O.S.F., by his orders, 
left Creve Coeur, and explored the upper Mississippi as far as the 
Falls of St. Anthony, a name given it by the Franciscan, in 
honor of the famous St. Anthony, of Padua. 

Ever "up and doing, with a heart for any fate," La Salle, in 
a canoe, again set out for Fort Creve Coeur, which he reached 
and found abandoned by Tonti and his men. Setting out in 
search of his lieutenant, he found him at Mackinaw, whither 
want had driven the whole party. Their canoes were once more 
directed to Fort Frontenac. Here vigorous preparations were 
resumed to begin the expedition anew. 

Winter had scarcely relaxed his icy clasp on the great rivers 
of the West when the indefatigable explorer, with a few Fran- 
ciscan priests, twenty-three Frenchmen, and eighteen Indians — 
all inured to war — directed their course towards the Mississippi. 
Floating down the Illinois River, they reached the " Father of 
Waters " in February, 1682. Without delay, they began the de- 
scent of the mighty stream. As they pressed on, they frequently 
came in contact with the Indians, whom La Salle won by his 
eloquence and engaging manners. We are told that after the 
Indian mode, he was " the greatest orator in North America." 



Biography, 2 / 

The missionaries also announced the words of truth to the sav- 
ages. "As the great explorer pursued his course down the 
Mississippi," writes Bancroft, " his sagacious eye discerned the 
magnificent resources of the country." At every point where 
they landed, La Salle planted a cross, for, says Parkman, he 
"was most zealous for the Faith." Finally the mouth of the 
great river was reached, and they beheld — 

" The sea ! the sea ! the open sea, 
The hlue, the fresh, the ever free." 

On the 9th of April, La Salle took possession of the country 
in the name of Louis XIV. For this purpose he had a cross 
erected, while the whole party chanted the grand hymn of the 
Vexilla Regis : 

" The banners of Heaven's King advance, 
The mystery of the cross shines forth." 

The ceremony was finished with the Te Deu?n, and the raising 
of a column with the following inscription : ' ' Louis the Great, 
King of France and Navarre, reigns ; the 9th of April, 1682.'' 
Then, "amid a volley from all our muskets," writes Father 
Membre, "a leaden plate inscribed with the arms of France and 
the names of those who had just made the discovery, was de- 
posited in the earth." 

By his energy and enterprise La Salle had now explored from 
the Falls of St. Anthony to the Gulf of Mexico. In honor of his 
sovereign he named all the territory along the great river, Louisi- 
ana — a name, at present, restricted to one State. 

Turning, he ascended the Mississippi and sailed for France, in 
order to secure the assistance of Louis XIV. and the co-opera- 
tion of his countrymen in colonizing the great valley, and in de- , 
veloping its immense natural resources. Success seemed to 
smile on his plans. The government provided him with four 
ships, and a large number of persons were soon enlisted in his 
scheme. In July, 1684, he bade adieu for the last time to the 
shores of Sunny France ; and with his ships and 280 persons, in- 
cluding three Franciscan Fathers and three secular priests, well 
supplied with all the necessaries to plant a colony at the mouth 
of the Mississippi, he directed his course across the Atlantic. 
But the entrance of the "great river" was hard to find. La 
Salle missed it, went westward, and early in 1685 landed his 
colony at Matagorda Bay, in Texas, where he built Fort St. Louis. 
In the choice of his mea, he soon found that he had made an 



28 Catholicity in the United States. 

unhappy mistake. They were largely composed of vagabonds 
•picked up on the streets of Rochelle, and their conduct was in 
keeping with their character, as events unfortunately proved. 

After several vain attempts to reach the mouth of the Missis- 
sippi by sea, La Salle resolved to strike out for it by land. Father 
Douay, O.S.F., his chaplain, has left us a minute account of their 
adventurous course over plains, forests, rocks, and rivers. After 
six months' fruitless wanderings they were obliged to return to 
Fort St. Louis. Here La Salle heard that his last vessel was 
wrecked. "With the giant energy of an indomitable will," 
writes Bancroft, "having lost his hopes of fortune, his hopes of 
fame, he resolved to travel on foot to his countrymen at the 
North, and return from Canada to renew his colony in Texas." 

Accompanied by a few priests and twenty men, he set out on 
this i .nmense j ourney early in 1687. For nearly two months and 
a half the travellers boldly forced their way, despite the hard- 
ships to be endured from a wintry climate, despite the countless 
obstacles offered by a savage country. But mutiny began to 
manifest itself. Some of the party nursed dark designs. "We 
proceeded some steps," writes Father Douay, "along the bank 
(of a river * ) to the fatal spot where two of the murderers were 
hidden in the grass, one on each side, with guns cocked. One 
missed M. de La Salle ; the other firing at the same time, shot 
him in the head. He died an hour after, on the 19th of March, 
1687. He had confessed and fulfilled all his devotions just be- 
fore we started that day. * * * During his last moments he 
elicited all the acts of a good Christian. * * * Thus died our 
wise commander, constant in adversity, intrepid, generous, 
skillful, capable of everything. " t 

"He was," says his lieutenant, Tonti, "one of the greatest 
men of this age." All writers bear testimony to the Roman vir- 
tues and sterling worth of this renowned Catholic explorer, 
whose firmness and courage were only equalled by his great 
knowledge of the arts and sciences. La Salle's mind, says an 
able author, rose immeasurably above the range of the mere 
commercial speculator. It does not appear that his personal 
integrity ever found a challenge. His schemes failed partly be- 
cause they were too vast, and partly because he did not concili- 
ate the good-will of those whom he was compelled to trust. In 
the pursuit of his purpose, he spared no man, and least of all 
himself. He bore the brunt of every danger and every hardship. 



* A southern branch of the Trinity, Texaa. 
t Narrative of Father Douay. 



Biography. 1 9 

He was a tower of adamant, against whose impenetrable front, 
hardships and danger, the rage of man and of the elements, the 
Southern sun, the Northern blast, fatigue, famine, disease, de- 
lay, disappointment, and deferred hope emptied their quivers 
in vain. Never under the mail of Paladin or Crusader beat a 
heart more intrepid than that of La Salle. To estimate aright 
the marvels of his patient fortitude we must follow in his track, 
the vast scene of his endless journeys — those thousands of weary 
miles of forest, marsh, and river, where, again and again, in the 
bitterness of baffled striving, the untired pilgrim pushed onward 
towards the goal which he was never to reach. America owes 
him an enduring memory ; for in this masculine figure cast in 
iron, she sees the heroic pioneer who guided her to the posses- 
sions of her richest heritage. * 

' ' He has, " writes the eminent Sparks. ' ' been called the Colum- 
bus of his age ; and if his success had been equal to his ability 
and the compass of his plans, this distinction might justly be 
awarded to him. * * * He bore the burden of his calamities 
manfully to the end, and his hopes expired only with his last 
breath."* 



* "Discovery of the Great West." 

"The Mississippi valley," says Dr. Foster, "is now the abode of 12,000,000 
of people." 



CHAPTEE I. 

THE INDIANS AND THEIR APOSTLES. 

u Lo, the poor Indian ! whose untutored mind 
Sees God in clouds, or hears Him in the wind."— Pope. 

THE WILD SCENES OP FOUR CENTURIES AGO — THE INDIANS — THE VARI- 
OUS TRIBES, LANGUAGES, AND CUSTOMS — THE LORD'S PRAYER IN 
FOUR INDIAN LANGUAGES — HOW THEY MADE WAR AND BUILT 
FORTRESSES — INDIAN GOVERNMENT AND RELIGION — THE APOSTLES 
OF THE INDIANS — HOW THE SPANIARDS ESTABLISHED THEIR MIS- 
SIONS — THE ENGLISH — THE FRENCH — HOW THE FRENCH JESUITS 
LIVED — MISSIONARY DIFFICULTIES AND HEROISM— WINTER TRIALS 
OF THE BLACKROBE— MAGIC — THE SHADOWS OF INDIAN LIFE — THE 
PRIESTS SUSPECTED OF BEING CONJURORS— ODDITY OF THE INDIAN 
MIND — CHARACTER OF THE RED MEN AND THEIR APOSTLES. 

THE INDIANS. 

At the beginning of the sixteenth century, the vast terri- 
tory which we now call the United States was a wilderness, 
lying almost untouched by aught save the hand of nature. 
On the savage scene Christianity and civilization had yet to 
smile. A thinly-scattered and uncultivated race was the 
only population. They were called Indians. As a brave, 
but unfortunate people, they command our warm sympathy. 
" The winds of the Atlantic," says Story, u fan not a single 
region they may call their own." Sadly true. They have 
perished. Their memory alone remains. Before the steel 
and hatred of the pale-faces they faded as the snow melts 
away before the rays of the vernal sun. . Catholicity was 
their only fond protector, the Maokgown* their only true 
friend. England came, Puritanism came, and the Indian dis- 



* The Indian name for Catholic missionaries, more especially 
the Jesuit Fathers. 

(3i) 



32 Catholicity in the United States. 

appeared from our Eastern shores. He was fronted down 
without pity, destroyed without remorse.* Towards the 
setting sun, away in the far West, the red man yet lingers — 
an object of oppression and misrule. 



INDIAN GLIMPSES. 

Every American, every Catholic must feel an interest in 
the historic people for which Jogues, Brebeuf, Lallemant, 
Rale, Menard, Padilla, Juarez, Marquette, and scores of other 
saintly and heroic missionaries labored and laid down their 
lives. Two hundred and fifty years ago, the great cityf in 
which these lines were, written, was the hunting grounds 
of the Canarsie. Here red chieftains ruled and warrior 
braves fought and hunted. Manhattan Island, on which 
stands the greatest of our cities, was purchased from an 
Indian chief for twenty-four dollars ! Then, " the smoke of 
their wigwams and the fires of their councils rose in every 
valley from Hudson Bay to the farthest Florida, from the 
ocean to the Mississippi and the lakes. The shouts of vic- 
tory and the war dance rung through the mountains and the 
glades. The thick arrows and the deadly tomahawk whis- 
tled through the forests. The warriors stood forth in their 
glory. Mothers played with their infants and gazed on the 
scene with warm hopes of the future. The aged sat down ; 
but they wept not. They would soon be at rest in fairer 
regions, where the Great Spirit dwelt, in a home prepared 
for the brave beyond the Western skies." % 

THE PRINCIPAL TRIBES IN THE UNITED STATES. 

The Indian tribes that once ruled over the present limits 
of our country are generally grouped under eight families, 

* See " The Abndki and Their History '," by Rev. Eugene Vetro 
mile, D.D. ; Dr. J. G. Shea's "History of the Catholic Missions"; 
Appleton's " American Cyclopaedia" last edition; Spalding's 
Miscellanea ; and Bancroft's History of the United States. 

t Brooklyn. L. L } Story, 



The Indians and their Apostles. 2>3 

* 
speaking different languages. The five most prominent of 
these were the Algonquins, the Iroquois* the Ilurons, the 
Chero7cees, and the Mobilians. The Algonquin nation 
occupied a larger territory than any other east of the 
Mississippi. It extended southward from Hudson Bay, 
beyond the Chesapeake and the mouth of the Ohio, and 
from the Mississippi to the Atlantic. Of the Algonquin 
tribes the Abnakis of Maine are the most famous. The 
Mobilian family ruled over nearly all the territory east of 
the Mississippi, from the southern boundary of the Algon- 
quins to the Gulf of Mexico. In the midst of the Algon- 
quins — like islands in a sea — were several other distinct 
tribes. The powerful and war-like Iroquois inhabited all 
central New York, from the Mohawk to the Genesee. This 
famous Indian confederation consisted of five nations — the 
Mohawks, Oneidas, Onondagas, Cayugas, and Senecas. These 
were the terror of other tribes, and were even feared and 
courted by the colonists of France and England. They 
"had a discipline suited to the dark and tangled forests 
where they fought. Here they were a terrible foe." The 
Iroquois warrior " was the Indian of Indians."f 

The territory of the Hurons embraced a large portion of 
the States bordering on the southern shores of Lake Erie, 
together with the Canadian province of Ontario. The Hu- 
rons and Iroquois belonged to the same stock4 In the 
heart of the Mobilians, along the highlands of Alabama, 
Georgia, and Carolina, were the Cherokees, a tribe of Indian 
mountaineers. Thus two great Indian families — the Algon- 
quins and Mobilians — encircling several other tribes, ex- 
tended over all the territory east of the Mississippi, from 
Hudson Bay to the Gulf of Mexico. Inhabiting the vast 
country west of the Mississippi, was the wide-spread 
family of the Dacotah, or Sioux, of whom nothing was 
known in those early days, and about whose language and 
history little is known even to-day. 

* Pronounced Ir— o — kwah'. The s is not sounded. 
t Parkman. \ Shea. 

3 



34 Catholicity in the United States. 

THE CHIEF INDIAN LANGUAGES. 

The Indian languages most widely diffused were those 
spoken by the great tribes already mentioned. Nearly all had 
quite limited vocabularies.* The northern dialects were 
exceedingly harsh and guttural. In the Algonquin tongue 
— the most extensively spoken of them all — the words had 
few vowels, and were " often of intolerable length, occa- 
sioned by complicated grammatical forms — a whole sentence 
by means of suffixes and affixes, being often expressed in a 
single word."f This was a marked characteristic of nearly 
all the Indian dialects. The Wyandot language, spoken by 
the Hurons and Iroquois, was more sonorous than the 
Algonquin. The Mohilian included the kindred dialects of 
the Choctaws, Chickasaws, Creeks, Seminoles, Yazoos, and 
others. " Compared with the northern languages, the Cher- 
okee and Mohilian are soft and musical, thus indicating the 
long-continued influence of a southern climate.";]: 

As specimens of the languages once spoken on the banks 
of the Kennebec, on the shores of the Atlantic and the 
Great Lakes, and on the Pacific coast, may prove both curi- 
ous and interesting to the American reader of to-day, a few 
are here given. They consist of the Lord's Prayer trans- 
lated into the various dialects mentioned below. For these 
linguistic curiosities we are indebted to the learning of 
Catholic missionaries — the only white men who ever 
thoroughly mastered the Indian tongues. 

1. The Lord's Prayer, in the AhnaJci dialect, the most 
ancient of the Algonquin family of languages, is as follows : 

" Kemitanksena sporakik ayan waiwaielnioguatch ayiliwisian 
amantaipaitriwaiwitawaikaiketepelta mohanganeck aylikitan- 
konc k ketelailtainohangan sponikik tali yo nampikik paitchi 
kik tankouataitche mamilinai yo paimi ghisgak daitaskiskouai 
aiponmena yopa katchi anaihail tama wihaikai kaissikakan 
wihiolaikaipan aliniona kisi anihailtaniakokaik kaikauwia kai- 

* "It is worth noticing," says a learned writer, "that the In- 
dian languages have no word or expression to curse or swear. 
When the Indians curse they do it in English." 

t Hilcireth. J Ibid. 



The Indians and their Apostles. 35 

taipanik mosak kaita lichi kitawikaik tampamohontchi saghi- 
houeneminamai on lahamistakai sagliihousouaminai niamait- 
cliikill, Molest." 

2. The same in the Huron, or Wyandot language : 

"Onaistan de aronliiae istare\ Sasen tehondaehiendatere 
sachiendaonan. Ont aioton sa cheonandiosta endinde. Ont 
aioton senchien sarasta ohoiient soone ache toti ioti Aronhiaone . 
Ataindataia sen nonenda tara cha ecantate aoiiantehan . Onta 
taoiiandionrhens, sen atonarrihoiianderacoe, to chienne ioti- 
nendi onsa onendionrhens de ona. Onkirrihouanderai. Enon 
die chana alakhionindashas d'oucaota. Ca senti ioti." 

3. The same in one of the chief dialects of the California 
Indians : 

"Chana ech tupana ave onech, otune a cuachin, chame om 
reino libi yb chosonec esna tupana cham nechetepe, niicate torn 
cha chaom, pepsum jg car caychamo y i julugcalme cai ech. 
Depupnn opco chamo chum oyote. Amen." 

4. The same in the present language of the Caughna- 
wagas* who inhabit a village on the banks of the St. Law- 
rence, at the head of St. Louis Rapids, near Montreal : 

" Takwaienka ne karonhiake tesiteron, aiesasennaien, aies- 
awenniiostake, aiesawennarakwake nonwentsiake tsiniiot ne 
karonhiake tiesawennarakwa. Takwanout ne kenwente iaki- 
onnhekon niahtewenniserake ; sasanikonrheus nothenon ionki- 
nikouhraksaton non kwe ; tosa aionkwasenni ne kariwaneren, 
akwekon eren sawit ne iotaksens ethonaiawen." 

0T7E, LANGUAGE INDEBTED TO THE INDIANS. 

The English language is indebted to the Indians for a 
number of common words. Among them are canoe, potato, 

* The Caughnawagas are the lineal descendants, chiefly of 
Catholic Mohawks and other Iroquois who emigrated to Canada 
in the latter part of the 17th century. For the sake of our holy 
Faith, they left the ancient Caughnawaga on the banks of the 
Mohawk, and founded a new village of the same name on the 
banks of the lordly St. Lawrence. * Here, the sons of the fierce 
Iroquois that once ruled New York, live in peace and in the prac- 
tices of Catholicity. The word Caughnawaga signifies "the 
rapids. " 







6 Catholicity in the United States. 



tobacco, tomahawk^ wigwam, hammock, squaw, sachem, and 
others. They have also bequeathed to us nearly all the 
really beautiful names of our States, lakes, and rivers. One 
of the poetic minds of our country has clothed this fact in 
some exquisite stanzas : 

You say, they all have passed away, 

That noble race and brave, 
That their light canoes have vanished 

From off the crested wave ; 
That 'mid the forests where they roamed, 

There rings no hunter's shout ; 
But their name is on your waters, 

You may not wash it out. 

'Tis where Ontario's billow 

Like ocean's surge is curled, 
Where strong Niagara's thunders wake 

The echo of the world ; 
Where red Missouri bringeth 

Rich tributes from the West, 
And Rappahannock sweetly sleeps 

On green Virginia's breast. 

You say, their cone-like cabins, 

That clustered o'er the vale, 
Have fled away like withered leaves 

Before the autumn gale ; 
But their memory liveth on your hills, 

Their baptism on your shore, 
Your everlasting rivers speak 

Their dialect of yore. 

Old Massachusetts wears it 

Within her lordly crown, 
And broad Ohio bears it 

Amid her young renown ; 
Connecticut hath wreathed it 

Where her quiet foliage waves, 
And bold Kentucky oreathes it hoarse 

Through all her ancient caves.* 



* Mrs. Sigourney. 



The Indians and their Apostles. 



37 



We have but to vocalize some of these names and the 
dullest ear is pleased with the sweet music of the sound. I 
here give a few, accompanied by their signification in Eng- 
lish: 



Meaning in English. 
Beautiful. 

Village on a mountain. 
The gem of the mountains. 
Long lake. 
Here we rest. 
Cedar tree. 
Eaters of live food. 
River of the big bend. 
Neck of water. 
Rushing channel. 
Place of miraculous waters in a 

rock. 
River of rising waters. 
The Father of Waters, or Great 

River. 
Muddy. 

Town on the island. 
Swift water. 
Long river. 
Where we dwell. 
Black-warrior. 
Around the great hills. 
Land on the long river. 
Place of the hills. 
Dark and bloody ground. 
Place of meeting. 
Laughing waters — a waterfall. 

As the Indians had no written language, they did not 
possess any learning. A few rude drawings on skins or 
bark formed their sole record.* The Franciscan, Domini- 
can, and Jesuit missionaries were the first Europeans who set 



Indian Names. 
Ohio, 
Ontario, 
Idaho, 
Cayuga, 
Alabama, 
Chicopee, 
Mohawk, 
Tennessee, 
Niagara. 
Wisconsin, 
Saratoga, 

Rappahannock, 

Mississippi, 

Missouri, 

Manhattan, 

Merrimac, 

Kennebec, 

Acadia, 

Tuscaloosa. 

Massachusetts, 

Connecticut, 

Onondaga, 

Kentucky, 

Toronto, 

Minnehaha, 



* The Micmacs of Nova Scotia formed the only exception. They 
possessed an alphabet and a system of writing, peculiarly their 
own. Recently a learned Cherokee invented an alphabet suited 
to his own language ; but we are now speaking of the early In- 
dians. 



38 Catholicity in the United States. 

about the extremely difficult task of acquiring the Indian 
languages. Father Pareja, O.S.F., published an Indian cate ? 
chism as early as 1593. Father Brebeuf , S. J., wrote a Huron 
catechism, Father Chaumonot, S. J., a Huron dictionary, and 
Father Bruyas, S. J., an Iroquois dictionary ; while Father 
White, S.J., did the same for the Maryland Indians, and 
Father Bale, S.J., for the Abnaki of Maine. Numerous 
Catholic prayer-books, catechisms, and other works of de- 
votion have, at various times, appeared in different Indian 
dialects. Of the present century, the best known Indian 
authors are Bishop Baraga, Father de Smet, S.J., Kev. 
Dr. Yetromile, and Bev. Joseph Marcoux. 

GLANCES AT INDIAN LIFE. 

The manners, customs, and social life of the Indians are 
far from uninteresting, and must be somewhat known be- 
fore we can properly understand the thousand-and-one 
obstacles which the heroic missionaries had to encounter in 
the work of converting the savages to Catholicity. These 
primitive Americans had no cities, but, generally, dwelt in 
villages of rude huts, or wigwams. As architects, the 
Hurons and Iroquois ranked first. Though, in the end, bit- 
ter enemies, these two nations belonged to the same family, 
built towns, and were stationary, at least, as to their resi- 
dences. "With the wide-spread Algonquins and other wan- 
dering tribes, there was nothing stable. They were ever on 
the move. To-day they encamped on the shores of some 
beautiful lake, or on the banks of some sparkling river ; to- 
morrow, with their light wigwams on their backs, they di- 
rected their hasty steps to some other point of the compass ! 
The rivers were their highways. Every summer their 
canoes could be seen skimming along the Kennebec, Hud- 
son, St. Lawrence, and other historic streams. 

The Huron and Iroquois towns were sometimes large, 
and the houses built on a plan peculiar to these nations. 
Their towns commonly covered from one to ten acres ; 
while the houses were about thirty feet in length, thirty in 



The Indians and their Apostles. 39 

breadth, and the same in height. But some of these singu- 
lar residences were often much longer. Cartier describes 
the houses he saw at Montreal as one hundred and fifty feet 
long ; Champlain says he saw one ninety feet ; and Yander- 
donc tells of an Iroquois house five hundred and forty feet 
in length ! * In shape they resembled an arbor. " Their 
frame was formed of tall and strong sapplings, planted in a 
double row to form the two sides of the house, bent till they 
met, and lashed together at the top." f This was all covered 
with bark, except an opening at the top about a foot wide, 
extending the whole length of the house, and performing 
the double office of chimney and windows. Along the 
centre were ranged the fires, one serving for every two 
families. During the cold nights of winter the Indians 
stretched themselves pell-mell around these lodge-fires. A 
town containing two thousand inhabitants was considered 
very large. % 

For purposes of protection, the towns, or villages, were 
generally surrounded by palisades of trees, or brushwood. 
Heaps of stones, little scaling ladders, and other materials of 
rude warfare, were carefully stored away, ready for use at 
any moment. In founding a town, every effort was made to 
secure a favorable site, which was generally the shore of a 
lake, the bank of a river, or a hill-top. The Iroquois were 
the best fort builders. " To this day," says Parkman, " large 



* Parkman. t Ibid. 

% The number of Indians within the present limits of the 
United States was comparatively small at any period since the 
discovery of America. For instance, the Iroquois when at the 
height of their power (about 1650) did not number more than 
12,000. They could never call out over 3,000 warriors. See 
Parkman's Introduction to the ' ' Jesuits in North America.' 1 '' 

As to the size of towns, or rather of villages, among the station- 
ary tribes, Brebeuf tells us that the Huron town of St. Joseph 
had 400 families, or about 2,000 inhabitants. Allouez describes 
Kaskaskia, a town of the Illinois, as containing 351 cabins. 
These were considered very large. 



40 Catholicity in the United States, 

districts in New York are marked with frequent remains of 
their ditches and embankments." 

The ordinary wigwam of the Algonquins and other roam- 
ing clans differed very much from the Huron house or the 
Iroquois castle. It was of a conical form, nine or ten feet 
high, lighted by a hole in the roof, which also served as a 
vent for the smoke. The tents of the chiefs being larger, 
generally contained several apartments. The Indian resi- 
dences on the Low T er Mississippi, as seen by La Salle, were 
formed of clay and straw, surmounted by roofs of cane. 

Though for the most part an unsettled race, the wander- 
ings of each tribe were, generally, confined to its own hunt- 
ing grounds — " an unbroken wilderness extending for miles 
on every side, where the braves roamed, hunters alike of 
beasts and men." 

Agriculture was confined to a few plants — Indian corn, 
beans, pumpkins, hemp, and tobacco. The use of tobacco 
was universal among the Indians. Canoes, rude pottery, 
wigwams, snow-shoes, garments, wampum, and weapons 
constituted their sole manufactures. They were ignorant of 
the use of iron. Canoes were made of bark, or from the 
trunks of large trees, which were hollowed by the aid of fire 
and their stone axes. The birch-bark canoe was the master- 
piece of Indian workmanship. It was only by burning around 
trees that they could bring them down. Fire they obtained 
by rapidly rubbing two pieces of wood together. 

DRESS OF THE INDIANS. 

Their dress was in keeping with everything else. Many 
of the Indian women, however, clothed themselves with 
much modesty ; even more so, says a Jesuit Father, referring 
to the Huron squaws, than^the " most pious ladies in France." 
To the warriors, a similar compliment cannot be paid. In 
summer they dispensed with nearly every article of their 
rude covering but the moccasins.* It was different in 
winter. Then " they were clad in tunics and leggins of skin, 

* Father Allouez, S.J., also Father Membre, O.S.F. 



The Indians and their Apostles. 41 

and at all seasons, on occasions of ceremony, were wrapped 
from head to foot in robes of beaver or other f nrs, sometimes 
of the greatest value."* When his elaborate, full-dress toilet 
was completed, no civilized fop could surpass an Indian 
chief tricked out with gew-gaws, painted and tattooed with 
vermilion, with stripes of black, red, and blue from ear to ear, 
and his head adorned with the beak and plumage of the raven, 
or eagle, or the wing of the red bird. 

WAR THE CHIEF PROFESSION. 

War was esteemed the most honorable employment, and 
next to it ranked hunting and fishing. The weapons of the 
Indian were bows and arrows, spears, clubs, and tomahawks. 
The arrows and spears were pointed with horn, or sharp 
pieces of flint stone. The clubs consisted of heavy pieces 
of knotted wood hardened in the fire ; while the tomahawks 
were simply stone hatchets, with hickory branches twisted 
around them for handles and smoothed down to a sharp 
edge. The Indian's skill in the use of his arms was pro- 
verbial. In his hands the bow and arrow were no mean 
weapons. Pitched battles, or general engagements were 
unknown until the natives learned of the white man to make 
war on a large scale. Their hostile movements were gener- 
ally skillful dashes of a few warriors into the enemy's coun- 
try, taking some scalps, doing all the mischief they could, 
and returning with as little injury as possible to themselves. 
The great point of their tactics was surprise. Comparative 
rank of chiefs and warriors often depended on the number 
of scalps they had taken. If made prisoner, the Indian brave 
was subjected to the most cruel treatment, being burned at 
the stake by a slow fire. Sometimes as a tribute of respect 
to manly fortitude, mercy took the place of ferocity, and the 
half-murdered warrior was adopted as a brother by his 
enemies. Often, as a religious ceremony, the flesh of the 
unhappy victim was eaten, his heart being divided into small 
pieces, and given to the young men and boys, that it might 

* Parkman. 



42 Catholicity in the United States, 

communicate its courage to them. Cannibalism to this 
extent was practiced both by the Hurons and Iroquois.* The 
dying warrior made it a point of honor to endure these awful 
torments with unshaken heroism. To his last breath he 
taunted his savage tormenters, and boldly shouted his death- 
song from among the flames ! 

THE INDIAN WOMEN. 

Woman, amongst the Indians, was a degraded being — a 
slave. To her life there was no bright side. She did all the 
drudgery of the wigwam, raised the crops of corn, and, in 
their wanderings, bore the heavy burdens. In the words 
of Champlain, " their women were their mules." Catholicity 
first taught the Indian that the squaw was equal to the 
warrior ; and that the sex which our divine Lord honored 
by making one of them His mother, must be respected. 

INDIAN GOVERNMENT. 

The Indian system of government was exceedingly 
simple, and, in many respects, worthy of serious study. 

The fifty sachems of the famous Iroquois formed the 
government of that confederacy. The learned Jesuit mis- 
sionary, Lafitau, tells us that this great Council of Fifty 
would, in wisdom and eloquence, compare very favorably 
with the Eoman Senate in the early days of the Republic. 
He thus describes that singular legislative body : " It is a 
greasy assemblage, sitting sur leur derriere, crouched like 
apes, their knees as high as their ears, or lying some on 
their bellies, some on their backs, each with a pipe in his 
mouth, discussing affairs of state with as much coolness and 
gravity as the Spanish Junta, or the Grand Council of 
Yenice." In fact, the code that obtained among the Five 
Nations was the masterpiece of Indian jurisprudence. Both 
as law-givers and as warriors they towered above all other 
tribes within the limits of our country. 

The general form of government common among the In- 
* Father Brebeuf, S.J.; also Father Le Mercier, S.J. 



The Indians and their Apostles. 45 

dians, is thus tersely and correctly stated by a late writer : 
" The head of each tribe was a chief, or sachem, sometimes 
so by birth, but generally chosen on account of his bravery, 
or wisdom, or eloquence. His opinion, if supported by a 
council of the elders, was the only law. But he had no 
means of enforcing it on those who were unwilling to obey. 
His influence depended wholly on his personal character. 
The warriors followed him on a war party only if they 
chose. There could be no compulsion. Proud as the In- 
dian was in many things, that of which he was most proud 
was his personal freedom."* 

' THE RELIGION OF THE INDIANS SUPERSTITION. 

It is a popular notion that the primitive Indians worship- 
ped God under the name of the Great Spirit. Nothing could 
be further from the truth. The couplet of the distinguished 
Catholic poet, Alexander Pope, quoted at the head of this 
chapter, is perhaps a good sample of what educated Europe 
knows of Indian belief. As poetry it may be good, but it 
need not be accepted as history. Pope was more familiar 
with his garden at Twickenham than with the hunting 
grounds of the Hurons, or Iroquois. "Were his lines turned — 

u Lo ! the poor Indian ! whose untutored mind, 
Sees manitous t in clouds, or hears them in the wind," 

it would doubtless add to their truth, though at the expense 
of measure and harmony. 

The average American concerns himself so little about 
the details of any one's creed, that it need create no sur- 
prise if he never troubles his busy head about whether his 
dusky predecessors of the soil believed anything, or nothing. 



* Scott. See Parkman's excellent Introduction to his ' ' Jesuits 
in North America.'''' 

t Manitou — a spirit ; manitous — spirits. The Indians' world 
was one full of all sorts of spirits — good and bad. The idea of a 
Supreme Spirit was borrowed from us. 



44 Catholicity in the United States. 

The truth is, the primitive Indian was as ignorant of 
Almighty God as he was of Christian morality and the ele- 
gancies of life. And as he first obtained firearms from the 
white man, so he first learned this greatest of all truths — 
the existence of one God — from the lips of the Catholic 
missionary. No Indian dialect had an equivalent term for 
our word God, which had to he translated in a roundabout 
manner by saying the "Great Spirit that lives above,' 5 "the 
Great Chief of Men," "the Great Euler of the Skies," or 
something to that effect. If they had anything in common 
with Christianity, it was their belief in the existence of the 
soul, and of a spirit-land, or future state. For all there was, 
however, but one spirit-land, yet all were not to be equally 
happy when they reached that bourne whence no traveller 
returns. " Skillful hunters and brave warriors went to the 
happy hunting ground ; while the slothful, the cowardly, 
and the weak were doomed to eat serpents and ashes in 
dreary regions of mist and darkness. * * * According 
to some Algonquin traditions, heaven was a scene of endless 
festivity, the ghosts dancing to the sound of the rattle and 
the drum, and greeting with hospitable welcome the occa- 
sional visitor from the living world ; for the spirit-land was 
not far off, and roving hunters sometimes passed its confines 
unawares." 

As a whole, the Indian's belief was really a ridiculous 
medley of superstition and idolatry. " Pure unmixed devil- 
worship," says Dr. Shea, " prevailed throughout the length 
and breadth of the land." Some tribes paid honors to the 
calumet. Father Marquette tells us that the Illinois, who 
dwelt on the upper Mississippi, " adored the sun and thun- 
der." Father Douay, who accompanied La Salle's expedi- 
tion, found the Indians of the Lower Mississippi paying 
divine honors to the sun. Fathers Dablon and Allouez tell 
us of an Indian idol which they discovered on the banks of 
Fox River, near Green Bay, "Wisconsin. It was " merely 
a rock bearing some resemblance to a man, and hideously 
painted. With the help of their attendant they threw it 
into the water." 



The Indians and their Apostles. 45 

The Indian fancied that manitous were in everything — 
men, animals, lakes, rivers, hills, and valleys. To his rnde 
and narrow mind these manitous had it in their power to 
cause disaster or triumph, health or sickness, life or death. Be- 
sides, there were good and bad manitous, great and small 
manitous. Their bad manitous answer to our devil. But 
it may be proper to call to our assistance one of the old 
missionaries in order to explain this complicated subject of 
Indian worship ; and to exhibit the rascality of that most 
accomplished of red-skin rogues — the medicine-man, or In- 
dian conjurer. 

" It would be difficult," * writes Father Marest, S. J., " to 
say what is the religion of our Indians. It consists entirely 
of some superstitions with which their credulity is amused. 
As all their knowledge is limited to an acquaintance with 
brutes, and to the necessities of life, so it is to these things 
that all their worship is confined. Their medicine-men, 
who have a little more intellect than the rest, gain the re- 
spect of the Indians by their ability to deceive them. These 
jugglers persuade the others that they honor a kind of spirit 
to whom they give the name of manitou ; and teach them 
that it is this spirit which governs all things, and is master 
of life and death. A bird, a buffalo, a bear, or rather the 
plumage of these birds, and the skins of these beasts — such 
is their manitou. They hang it up in their wigwams, and 
offer it sacrifices of dogs and other animals. *■*.** 
These medicine-men have recourse to their manitous when 
composing their remedies, or when attempting to cure the 
diseased. They accompany their invocations with chants, 
and dances, and frightful contortions to induce the belief 
that they are inspired by their manitous. * * * During 
these different contortions, the medicine-man names some- 
times one animal and sometimes another, and at last applies 
himself to suck that part of the body in which the sick per- 
son complains of pain. After having done so for some- 



* Letter of 1712. 



46 Catholicity in the United States. 

time lie suddenly raises himself and throws out to the sick 
person the tooth of a bear or of some other animal, which 
he had kept concealed in his mouth. k _Dear friend,' he 
cries, ' yon will live ! See what it was that was killing yon !' 
After which he says in applauding himself : i Who can re- 
sist my manitou ? Is he not the one who is the master of 
life ? ' If the patient happens to die he immediately has 
some deceit ready prepared to ascribe the death to some 
other cause, which took place after he had left the sick man. 
But, if on the contrary, he should recover his health, it is 
then that the medicine-man receives consideration, and is 
himself regarded as a manitou ! After being well rewarded 
for his labors, the best that the village produces is spread 
out to regale him. 

" These jugglers are a great obstacle to the conversion of 
the Indians. In every way in their power they persecute 
and torment the Christians. 

" One of them was about to shoot a young girl who passed 
by his wigwam door. Seeing a pair of beads in her hands, 
he wickedly thought they had caused his father's death ; and 
was on the point of firing at her, when some other Indians 
prevented him. 

" I cannot tell you how often I have received gross insults 
from them, uor how many times I should have expired under 
their blows, had it not been for the particular protection of 
Gocl. On one occasion, among others, one of them would 
have split my head with his hatchet, had I not turned at the 
very time his arm was raised to strike me." 

THE MYSTERIOUS CALUMET. 

As the most singular of the objects worshipped by some 
of the tribes and venerated by all of them, I must not omit 
to mention the all-mysterious Calumet. Father Marquette 
thus writes of it in his " Narrative of the Discovery of the 
Mississippi ": " Men do not pay to the crowns and sceptres 
of Kings the honor they (the Indians) pay to the Calumet : 
it seems to be the god of peace and war, the arbiter of life 



The Indians and their Apostles. 47 

and death. Carry it about you and show it, and you can 
march fearlessly amid enemies, who even in the heat of bat- 
tle lay down their arms when it is shown. They use it for 
settling disputes, strengthening alliances, and speaking to 
strangers." The same Father describes a Calumet which 
the Illinois presented him when descending the great river, 
as " made of polished red stone, like marble, so pierced that 
one end serves to hold the tobacco, while the other is fast- 
ened on the stem, which is a stick two feet long, as thick as 
a common cane, and pierced in the middle. It is ornamented 
with the head and neck of different birds of beautiful plu- 
mage ; they also add large feathers of green, red, and other 
colors, with which it is all covered." 

2. THE APOSTLES OF THE INDIANS. 

The methods pursued by the Catholic missionaries, together 
with their endless toils, journeys, and difficulties in gaining 
over to Christianity the rude and eccentric intellect of the 
red man, may well be regarded as forming one of the most 
striking and important features of early American history. 
It would be unpardonable not to present a few pictures from 
this portrait gallery. 

THE SPANISH METHOD. 

The Spaniards were the first to carry the Gospel among 
the dusky savages. Their mode of erecting a mission was 
somewhat peculiar. The priests generally accompanied an 
expedition, the leader of which represented the Spanish sov- 
ereign, and in his name took possession of the new country. 
As the formalities used on such an occasion have a beautiful 
religious interest, they are here given in detail : " The 
locality was taken possession of by the lay authority ; a tent 
was erected as a temporary chapel ; the Fathers, in proces- 
sion, proceeded to bless the place, and the chapel on whose 
front a crucifix, or simple wooden cross, was raised ; the holy 
sacrifice was then offered up, and a sermon was preached on 
the coming and power of the Holy Ghost. The Veni Ore- 



48 Catholicity in the United States. 

ator was sung, and a Father was charged with the direction 
and responsibility of the mission. The Indians were attracted 
by little presents. To the men and women were given small 
pieces of cloth, or food, and to the children bits of sugar. 
They would soon gather around the missionaries, when they 
found how good and kind they were ; and the priests were 
not slow in picking up the language. They became the 
fathers and instructors of the poor ignorant Indians, cate- 
chized them in the mysteries of the faith, collected them 
into villages around the mission church, and taught them to 
plough and cultivate the lands, to sow wheat, to grind corn, 
to bake. They introduced the olive, the vine, and the apple ; 
and taught the natives how to yoke the oxen for work, how 
to spin and weave then' clothing, to prepare leather from the 
hides, and instructed them in the rudiments of commerce."* 
Such was the method followed in most of the early Indian 
missions begun in the southern portion of our country 
— then Spanish territory. 

THE ENGLISH METHOD. 

The missions of the English Jesuits in Maryland extended, 
comparatively speaking, over a small area, watered by several 
rivers, which served as highways for the ministers of God 
on their errands of mercy and peace. Hence from the 
storehouse, or missionary centre, they generally started in 
boats, on these pibus expeditions. Their daily life of joyful 
toil is thus told by Father White, S. J., the venerable apostle 
of Maryland : " We sail in an open boat — the Father, an 
interpreter and servant. In a calm, or with a head wind, 
two row, and a third steers the boat. We carry a basket of 
bread, cheese, butter, dried roasted ears of corn, beans, and 
some meal, and a chest containing the sacerdotal vestments, 
the slab or altar for mass, the wine used in the holy sacrifice, 
and blessed baptismal water. In another chest we carry 
knives, combs, little bells, fishing-hooks, needles, thread, 



* " The Catholic World: 1 Vol. II. 



The Indians and their Apostles. 49 

and other trifles, for presents to the Indians. We take two 
mats, a small one to shelter us from the sun, and a larger 
one to protect us from the rain. The servant carries imple- 
ments for hunting and cooking utensils. We endeavor to 
reach some Indian village, or English plantation by night- 
fall. If we do not succeed, then the Father secures the boat 
to the bank, collects wood, and makes a fire, while the other 
two go out to hunt ; and after cooking our game, we take 
some refreshment, and then lie down to sleep around the 
fire. When threatened with rain, we erect a tent, covering 
it with our large mat. Thanks be to God, we enjoy our 
scanty fare and hard beds as much as if -we were accommo- 
dated with the luxuries of Europe. * * * God now 
imparts to us a foretaste of what He is about to give those 
that live faithfully in this life."* 

THE FRENCH JESUITS. 

' The marvellous lives of the apostolic priests of France, in 
the North and West of our country, prove that truth is 
stranger than fiction. The French Jesuit was the missionary 
of missionaries. Often he had no companion but his breviary, 
and no power to aid him save that which said : " Go, teach 
all nations.'' At the regular missionary centres, however, 
several Fathers generally dwelt together. Such stations were 
much alike. " They consisted of a chapel (commonly of 
logs) and one or more houses, with perhaps a store-house and 
a work-shop — the whole fenced in with palisades, and form- 
ing, in fact, a stockade fort surrounded with clearings and 
cultivated fields. 

" In respect to the commodities of life the Jesuits were but 
a step in advance of the Indians. Their house, though 
well ventilated by numberless crevices in its bark walls, 
always smelt of smoke, and when the wind was in certain 
quarters, was filled with it to suffocation. At their meals 
the Fathers sat on logs around the fire, over wmich their 



* '' Relatio Itineris in Marylandiam.' 
4 



50 Catholicity in the United States. 

kettle was slung in the Indian fashion. Each had his wooden 
platter, which from the difficulty of transportation was 
valued in the Huron country (Canada) at the price of a beaver 
skin, or one hundred francs. Their food consisted of saga- 
mite, or ' mush ' made of pounded Indian corn boiled with 
scraps of smoked fish. The repast was occasionally varied 
by a pumpkin or squash baked in the ashes, or in the season 
— Indian corn roasted in the ear. They used no salt what- 
ever. By day they read and studied by the light that 
streamed in through the large smoke-holes in the roof — at 
night by the blaze of the fire. Their only candles were a 
few of wax for the altar. They cultivated a patch of ground, 
but raised nothing on it except wheat for making the sacra- 
mental bread. Their food was supplied by the Indians, to 
whom in return they gave cloth, knives, awls, needles, and 
various trinkets. Their supply of wine for the eucharist 
was so scanty that they limited themselves to four or five 
drops for each mass. 

" Their life was regulated with a conventual strictness. 
At four in the morning a bell aroused them from the sheets 
of bark on which they slept. Masses, private devotions, 
reading religious books, and breakfast, filled the time until 
eight, when they opened their door and admitted the In- 
dians. A lesson in catechism was then given, after which 
the work of the clay began. As the Indians were, expert 
thieves, it was necessary, continues Parkman, that one 
or more of the Fathers should remain on guard all day. 
The rest went forth on their missionary labors baptizing and 
instructing. To each priest who could speak Huron was 
assigned a certain number of houses — in some instances as 
many as forty, and as these often had five or six fires with 
two families to each, his spiritual fiock was as numerous as 
it was intractable. It was his care to see that none of the 
number died without baptism, and by every means in his 
power to commend the doctrines of faith to the acceptance 
of those in health. 

" At dinner, which was at two o'clock, grace was said in 



The Indians and their Apostles. 5 1 

Huron — for the benefit of the Indians present — and a chap- 
ter of the Bible was read aloud during the meal. At four 
or five, according- to the season, the Indians were dismissed, 
the door closed, and the evening spent in writing, reading, 
studying the language, devotion, and conversation on the 
affairs of the mission." * 

This was the mode of life at the local missions, but the 
priests often made journeys both long and difficult. They 
made these distant excursions, two in company, until every 
house in every Huron town had heard the annunciation of 
the new doctrine. On these journeys they carried blankets 
or large mantles on their backs, for sleeping in at night, be- 
sides a supply of needles, awls, beads, and other small 
articles to pay for their lodging and entertainment ; for the 
Hurons, hospitable without stint to each, other, expected full 
compensation from the Jesuits. 

Speaking of the saintly Brebeuf, the prince of Indian 
missionaries, Bancroft writes : " Sometimes after the man- 
ner of St. Francis Xavier, Brebeuf would walk through the 
village and its environs ringing a little bell, and inviting the 
Huron braves and counsellors to a conference. There, under 
the shady forest, the most solemn mysteries of the Catholic 
faith were subject to discussion." 

It may be interesting to learn what method of argument 
was most successful in bringing conviction to the Indian 
mind. Father Bressani, S.J., in his Breve Relatione gives 
that which succeeded best among the Hurons ; " and which," 
says Dr. Shea, " was most probably employed among the 
Iroquois." "We advance," writes Father Bressani, "the 
motives of credibility usually assigned by theologians. 
Those which answer best are the three following : (1.) The 
conformity of our law and the commandments of God with 
the light of reason. Our faith forbids nothing that reason 
does not equally forbid; and all that faith commands is 
approved by reason. * * * Our Indians understand 



* " The Jesuits in North America." 



52 Catholicity in the United States. 

and discuss well. To sound reasoning they yield frankly. 
(2.) Our writings. [ do not allude to Holy Scripture only, 
but to ordinary writings. By this argument we silenced 
their false prophets, or rather charlatans. They have neither 
books nor writings of any kind. And, when they told us 
their fables of the creation of the world and the deluge — of 
which they have some confused ideas — and of the spirit- 
land, we asked them : Who told you this? They replied, 
'Our ancestors.' 'But,' we retorted, 'your ancestors were 
men like yourselves, liars like you, who often exaggerate 
and alter facts which you relate, and frequently invent and 
falsify — how can we safely believe you ? While we,' we 
added, ' bear with us irrefutable testimony of what we say, 
namel}^, the Scriptures, which are the word of God, who 
lieth not. Writing does not change and vary like the voice 
of man — almost by his very nature a liar.' And after ad- 
miring the excellence of writing, an art which we esteem too 
lightly from its commonness, our Indians realized the truth 
of the Divine Oracles, which we showed them written in 
the sacred books, dictated by God himself, whose command- 
ments, threats, and promises we read to them. Often the 
simple and artless narrative of the divine judgment and of 
the pains of hell prepared for the guilty, filled them with 
fear and trembling.'' 

But it was from their own persons that the Catholic mis- 
sionaries drew one of their strongest arguments. These re- 
ligious pioneers suggested that surely there was some truth 
m that for which they had left behind them homes and 
kindred, labored and suffered, and all without any hope of 
earthly reward. This they did in all humility, and in imi- 
tation of the Great St. Paul. And to the simple Indian in- 
tellect, this bright example of unselfish heroism in the tlaclc- 
robe was most powerful in compelling respect — in produc- 
ing conviction — in touching the savage heart ! The red 
man, with all his eccentricities, was not slow in perceiving 
that the religion which produced such apostles must be di- 
vine. 



The Indians mid their Apostles. 53 

MISSIONARY HEROISM AND INDIAN WICKEDNESS. 

Like most other subjects, there were two sides to the In- 
dian missions — a bright and a dark one. What we have 
said may serve as a glimpse at the brighter one. To the 
picture, however, there was a dark, dark side, which it is 
painful to look upon. On examining closely the rude and 
dusky society of those early times, we are shocked at the im- 
morality, ignorance, wickedness, and fiendish cruelty of the 
Indians. The many narratives of the dreadful sufferings of 
missionary heroes fairly freeze the blood ; while their un- 
selfish and lofty lives command the homage of admiration. 
" The field," writes Dr. J. G. Shea, " was one as yet un- 
matched for difficulty. Pure, unmixed devil-worship pre- 
vailed. Polygamy existed. Lust was unchecked even by 
the laws of nature, and every excess prevailed. The coun- 
try itself presented a thousand obstacles ; there was danger 
from flood, danger from wild beasts, danger from the roving 
savage, danger from false friends, danger from the furious 
rapids on rivers, danger of loss of sight, of health, of use of 
motion and of limbs in the new, strange life of an Indian 
wigwam. Here a missionary is frozen to death, there an- 
other sinks beneath the heat of a Western prairie ; here 
Brebeuf is killed by the enemies of his flock, and Segura by 
an apostate ; Dennis and Menard die in the wilderness ; Dol- 
beau is blown up at sea ; Noyrot wrecked on the shore ; but 
these dangers never deterred the missionary. 

" Once established in a tribe, the difficulties were increased. 
After months, nay, after years of teaching, the missionaries 
found that the fickle savage was easily led astray ; never 
could they form pupils to our life and manners. The nine- 
teenth century failed as the seventeenth failed in raising up 
priests from among the Iroquois or the Algonquin ; and at 
this day a pupil of the Eoman Propaganda, who disputed in 
Latin, on theses of Peter Lombard, roams at the head of a 
half -naked band in the billowy plains of Nebraska." * 

* "The History of Catholic Missions." 



54 Catholicity in the United States. 

MISSIONARY EXPEDITIONS. 

The journeys to the distant missions were always long — 
often nearly two thousand miles — and required an extra- 
ordinary share of moral courage and physical strength to 
'accomplish them. Speaking of the country around Green 
Bay, in Wisconsin, Father Dablon, S. J., styled it an earthly 
paradise ; " but," he adds, " the way to it is as hard as the 
path to Heaven" Brebeuf in going from Quebec to the 
Huron mission on Georgian Bay — a distance of about one 
thousand miles — counted thirty-five canoe portages, that is, 
landings, across which they had to carry their canoes. At 
nearly all these portages they were obliged to wade through 
water, getting their feet both wet and torn. They had also 
to carry their baggage, often lightened by Indian thiev- 
ishness. Add to all this, the severe labor of paddling — for 
they had " to paddle their own canoes " — and we may well 
conclude that a journey to the missions was no pleasure ex- 
cursion. " Our canoe," writes the aged Franciscan Membre, 
" often failed us and leaked on all sides. After some days 
we had to leave it in the woods, and make the rest of our 
journey by land, walking barefooted over the snow and ice. 
I made shoes for my companion and myself out of a coat. 
As we had no compass, we frequently got lost, and found 
ourselves in the evening where we had started in the morn- 
ing, with no other food than acorns and little roots."* 

WINTER TRIALS OF THE BLACKGOWNS. 

In many cases, the winter trials of the missionary among 
the wilds of Canada, or the forests of the West, fairly baffle 
description. Father Andre spent a winter among the 
Mpissings of Canada. " The staple of his diet," writes 
Parkman, " was acorns and tripe de roehe — a species of 
lichen, which, being boiled, resolves itself into a black glue, 
nauseous, but not devoid of nourishment. At times he was 
reduced to moss, the bark of trees, or moccasins and old 



* " Narrative of La Salle's Expedition." 



The Indians and their Apostles. 55 

moose-skins cut into strips and boiled. His hosts (the In- 
dians) treated him very ill, and the worst of their fare was 
always his portion. When spring came to his relief, he 
returned to his post, with impaired digestion, but unabated 
zeal."* In the winter of 1671, Father Allouez zealously 
bent his steps towards the Foxes of Green Bay, Wisconsin. 
He found them " in extreme ill humor. They were in- 
censed against the French by the ill usage which some of 
their tribe had lately met when on a trading visit to Mon- 
treal ; and they received the faith with shouts of derision. 
The priest was horror-stricken at what he saw. Their 
lodges — each containing from five to ten families — seemed 
in his eyes like seraglios, for some of the chiefs had eight 
wives. He armed himself with patience, and at length 
gained a hearing. Nay, he succeeded so well that when he 
showed them his crucifix they would throw tobacco on it as 
an offering ; and on another visit which he made soon after, 
he taught the whole village to make the sign of the cross. 
A war party was going out against their enemies, and he 
bethought himself of telling them the story of the cross and 
the Emperor Constantine. This so wrought upon them 
that they all daubed the sign of the cross on their shields of 
bull-hide, set out for the war, and came back victorious, 
extolling the sacred symbol as a great war medicine % "f 

FATHER LE JETJNE STUDYING ALGONQUIN. 

Father Paul Le Jeune was one of the first Jesuits who 
came to Canada. His duties as superior prevented his going 
on the mission among the Indians, and he was obliged to 
]earn their language, as best he could, in his room. To 
assist him in his daily lessons, he engaged the services of an 
Algonquin named Pierre. " Seated on wooden stools by 
the rough table in the refectory, the priest and the Indian 
pursued their studies. 'How thankful I am,' writes Le 

* " Discovery of the Great West." 
I "The Jesuits in North America." 



56 Catholicity in the United States. 

Jeune, l to those who gave me tobacco last year ! At every 
difficulty I give rny master a piece of it to make him more 
attentive.' "* The worthy Jesuit, desirous of familiarizing 
himself with their customs, language, and mode of life, 
determined, after some time, to spend a portion of the winter 
among the savages of Quebec. He roamed with them for 
several months, being badly treated, half-starved, almost 
frozen, and fortunate in getting back with his head safely 
seated on his shoulders. 

INDIAN MAGIC. 

A medicine-man, or conjurer — always a dangerous char- 
acter — was his most inveterate enemy. The dusky ruffian 
falling sick soon gave the good Father an opportunity of 
learning the details of one of those hellish performances — 
the Indian charm, or incantation by which a distant enemy 
was murdered. The conjurer attributed his illness to the 
malice and charms of a rival who lived three hundred miles 
away. But he would be revenged ! He would hurl even at 
that distance a counter incantation ! And the day for the 
performance was fixed. A wigwam being cleared of all the 
children, a number of Indians sat around in a circle, and the 
charm was brought in. It consisted of " a few small pieces 
of wood, some arrow-heads, a broken knife, and an iron hook, 
all wrapped in a piece of hide." A hole was dug by the 
conjurer, while the circular assembly howled and drummed 
like devils. The charm being carefully tied in the piece 
of hide, was thrown into the hole. This done, " a sword and 
a knife were brought to the sorcerer, who seizing them, 
leaped into the hole, and with furious gestures, hacked 
and stabbed at the charm, yelling with the whole force of 
his lungs. At length he ceased, displayed the knife and 
sword stained with blood, proclaimed that he had mortally 
wounded his enemy, and demanded if none present had 
heard his death-cry."* With such a din as was kept up, 



' The Jesuits in North America.' 



The Indians and their Apostles. 57 

hearing was a difficult matter, but two young braves said 
they heard a " faint scream." A yell of triumph burst 
forth, and each went about his business. 

" !Not ten priests in a hundred," wrote Le Jeune to Paris, 
" could bear this winter life among the savages." 

THE SHADOWS OF INDIAN LIFE. 

The very nature of Indian life and superstition was 
a great obstacle to the progress of the Gospel. Their villages 
swarmed with sorcerers and medicine-men. Magic was 
resorted to whether they wished to cure diseases, or kill 
enemies. Their immoral sports, lewd dances, and hoggish 
feasts had to be destroyed before the first stone of the 
Christian foundation could be firmly laid. Father Brebeuf , 
S.J., tells us of an Indian feast in 1635, in which thirty 
kettles were on the fire, twenty deer and four bears being 
served. The invitation to these occasional enormous feasts 
was simply, " Come and eat." To refuse was to insult. 
Each on entering the wigwam of the host, greeted the 
assembled guests by saying, "Ho!" Competitions were 
often the order of the day at such eating performances. 
" Prizes of tobacco," says Parkman, " were offered to the 
most rapid feeder, and the spectacle then became truly 
porcine ! " 

THE PRIESTS SUSPECTED OF BEING MAGICIANS . 

To represent himself in his proper character to this sen- 
sual, superstitious race was not the least of the difficulties 
which the missionary had to encounter. Often he was hated 
and persecuted as a sort of superior medicine-man, who had 
evil designs in visiting the Indians. The presence of the 
"mysterious strangers garbed in black" aroused fear and 
suspicion. They were narrowly watched. Their lives were 
in constant peril. They were generally held accountable for 
all the misfortunes that befell the village in which they had 
come to make their abode. Sickness, small-pox, bad crops, 
defeat— all were laid to the charge of the priests ! Their 



58 Catholicity in the United States, 

clock, beads, crucifixes, breviaries, were in turn suspected of 
being charms for the- destruction of the red man. Many of 
the tribes came to regard baptism with horror as a deadly in- 
cantation. Father Dablon, S.J., had a little box in which he 
carried his stationery. It was seriously thought to be used 
for the purpose of holding the souls of dead Indians, which 
he bore away, and tormented for his amusement ! 

In short, as Parkman writes, " the Indians thought the 
missionaries mighty magicians, masters of life and death ; 
and they came to them for spells — sometimes to destroy their 
enemies, and sometimes to kill grasshoppers ! " It took 
years of instruction and sublime example to eradicate this 
false and ridiculous impression from the crude, savage mind. 

When the missionaries first entered a village, months, even 
years, of apostolic toil were frequently passed without mak- 
ing a single real convert — the baptism of a few dying infants 
being the only apparent result. Even in this case the greatest 
prudence and caution had to be observed. Most of the 
pagan Indians, as was before remarked, looked upon baptism 
as a charm for the destruction of the children. The sacred 
ceremony had to be performed without attracting attention. 
Often, while giving the little sufferer a piece of sugar, the 
man of God would make it a Christian. " Or, while appar- 
ently fanning the heated brow, the priest touched it with a 
corner of his handkerchief — previously dipped in water — 
murmured the baptismal words with motionless lips, and 
snatched another soul from the fangs of the infernal wolf."* 
Heaven was opened, and the little savage became a little 
seraph ! The missionary was comforted and delighted. He 
had gained a soul for God — a greater achievement than the 
conquest of an empire. 

This spiritual conquest always began among the little ones 
— for " of such are the kingdom of Heaven" — gradually 
extending its course to youth, manhood, and age. The young 
mind was a soi] where tares had not yet grown, and there 



The Jesuits in North America." 

\ 



The Indians and their Apostles. 59 

the Jesuit first sowed the good seed. At the sound of the 
►bell, writes Parkman of Father Le Jeune, "a score of 
children would gather around him, and he leading them into 
the refectory, which served as his school-room, taught them 
to repeat after him the. Pater, Ave, and Credo, expounded 
the mystery of the Trinity, showed them the sign of the 
cross, and made them repeat an Indian prayer ; then followed 
the catechism, the lesson closing with singing the Pater 
Noster, translated by the missionary into Algonquin 
rhymes ; and when all was over, he rewarded each of his 
pupils with a porringer of peas to secure his attendance at 
next bell-ringing." This is but a sample of what took place 
in all the Jesuit missions. The holy germ of Christianity 
soon took root in the simple, childish mind. The young 
idea was happily taught how to shoot. Often, the good 
Fathers " with amusement and delight, saw the children 
gathered in groups about the village, vying with each other 
in making the sign of the cross, or in repeating the rhymes 
they had learned." The catechism exercise, however, was 
frequently an occasion of insult both for the master and his 
pupils. They were often " made the targets of a shower of 
sticks, snow-balls, corn-cobs, and other rubbish flung at them 
by a screeching rabble of vagabond boys." 

ODDITY OF THE INDIAN MIND. 

In the fickleness and oddity of the Indian intellect, the 
Jesuits and other Catholic missionaries found a subject 
of grief and deep study. Something more than a pro- 
found knowledge of mental philosophy was necessary in this 
case. "We must," says Father Marquette, S. J., " have patience 
with untutored minds, who know only the devil. * * * 
God alone can fix these fickle savages, place and keep them 
in His grace, and touch their hearts while we stammer at 
their ears." The Franciscan Membre is still more severe 
on them. " "With regard to conversions," he writes, " I can- 
not rely on any. There is in these savages so brutal and 



60 Catholicity in the United States. 

narrow a mind, such corrupt and anti-Christian morals, that 
great time would be needed to hope for any fruit." 

To convince the Indian was comparatively easy; but to 
convert him was a long and most difficult task. " This was 
in good measure due to peculiarities of Indian character. 
This intractable race were in certain external respects the 
most pliant and complaisant of mankind. The missionaries 
were charmed by the docile acquiescence with which their 
dogmas were received ; but they, soon discovered that their 
facile auditors neither believed nor understood that to which 
they had so promptly assented. They assented from a kind 
of courtesy, which, while it vexed the priests, tended greatly 
to keep the Indians in mutual accord." * Such was the red 
man socially — such the chief cause of the singular harmony 
which was maintained in an Indian village, or between mem- 
bers of the same tribe. 

Besides, when convinced of the truth and beauty of Chris- 
tianity, they denied its usefulness for the Indian. " It is 
good for the French," they would say, " but we are another 
people, with different customs." 

" Your Heaven is a good place for Frenchmen," exclaimed 
an old chief, " but I wish to be among the Indians." 

Said Brebeuf to a dying squaw : " Which will you choose, 
Heaven or Hell ? " " Hell," replied the woman, " if my 
children are there." 

"Do they hunt in Heaven," said a sick warrior to a Jesuit 
Father, " or make war, or go to feasts ? " " Oh, no ! " re- 
turned the priest. " Then," continued his dusky questioner, 
" I will not go." 

" Have they any tobacco in Heaven ? " demanded an aged 
Huron of a missionary. He was answered in the negative. 
" Then," said the unspiritual old man, " I no want to go 
there ! " 

Such was the pitiful ignorance of the American Indian 
without the light of faith. 



Parkman. 



The Indians and their Apostles. 61 

CHAKACTEK OF THE PAGAN INDIANS AND THEIR CATHOLIC 

APOSTLES. 

From the foregoing glances at savage life and customs, 
we can easily conclude that before enlightened by Catholic- 
ity and elevated by its sublime doctrines and holy practices, 
there was little in the character of the primitive Indian to 
excite our admiration. What could be expected from a race 
among whom " scalps torn from prostrate foes were the only 
mark of rank % " If they were somewhat sharp in intellect, 
they were singularly narrow and superstitious. To the 
Indian, the simplest laws of nature were as sealed mysteries. 
Manitous did all. 

Yet I will not hide the good qualities of the savage 
Indian, for he was not destitute of some. Father Chaumonot, 
S. J., assures us that the generality of the Indians surpassed 
in intelligence the peasantry of France.* Another Jesuit 
tells us they had " thoughts worthy of Greeks and Romans." 
They were very hospitable. Of poetic and imaginative tem- 
perament, the simple eloquence of the Indian often burst 
forth, clothed in words of great dignity and beauty of ex- 
pression.f " If they had the vices of savage life," writes 
Story, " they had also its virtues. They were true to their 
country, their friends, and their homes. If they forgave 
not injury, neither did they forget kindness. If their ven- 
geance was terrible, their fidelity and generosity were also 
unconquerable. Their love, like their hate, stopped not on 
this side of the grave." 

As to the apostles of the Indians, no words can ever do 
justice to the heroism of their characters— the sublimity of 
their lives. They toiled with patience and fearless energy. 
Joyfully they labored, joyfully they sacrificed all that is 
dear to man here below. The Franciscan, the Dominican, 
the Jesuit, the secular priest, each travelled the narrow and 
thorny way of the Indian missions. And in America, as 



* Chaumonot was himself a Frenchman. 

t Appleton's American Cyclopcedia, edition of 1875. 



62 Catholicity in the United States. 

in Europe, "the blood of martyrs was the seed of the 
Church."* 

If any should have the place of honor, it is certainly the 
Jesuits. " While laboring," writes the Protestant Park- 
man, " at the work of conversion with an energy never sur- 
passed, and battling against the powers of darkness with the 
mettle of Paladins, the Jesuits never had the folly to as- 
sume towards the Indians a dictatorial or overbearing tone. 
Gentleness, kindness, and patience were the rule of their in- 
tercourse." The foot-prints of these immortal sons of Igna- 
tius must be as enduring as America itself. They hesitated 
not. They flinched not. For them death had no terrors. 
And as the peaks of the Rocky Mountains rise far above 
other elevations in our country, so the figures of the early 
Jesuits in North America tower aloft in the first ages of our 
stirring and romantic history. 

* Plures efficimur, quoties metimur a vobis ; semen est sanguis 
Christianorum. Tertullian. 



FATHER JOHN BE BREBEUF, S.J., 

The Apostle of the Hurons. 

" That most extraordinary man, the Apostle of the Hurons, the Xavier of North 
America." Akchbishop Spaldikg. 

Though the biography of Father John de Brebeuf is not found 
in Butler's Lives of the Saints, yet we search in vain through 
that excellent work for anything to surpass it in sublime in- 
terest. In his towering figure, iron frame, and supernatural 
gifts he resembled St. Columba ; while his lion-heart and 
martyr-spirit would do honor to St. Lawrence. He was the 
prince of Indian missionaries — the greatest of the American 
Jesuits. 

John de Brebeuf was born in France, on the 25th of March, 
1593. He belonged to a noble house that gave Normandy many 
a brave soldier and fearless knight. In his twenty-fifth year the 
gifted young man entered the Society of Jesus ; and such was 
his humility that he requested to be admitted as a simple lay 
brother. One of the pioneer band of Jesuits sent to Canada, 
he landed beneath the bold cliffs of Quebec in 1625. The win- 
ter of that and the following year he spent as a sort of appren- 
ticeship, wandering in the neighboring woods and mountains 
among the savages. Fatigue, disgust, hunger, thirst, and in- 
tense cold are but tame expressions when applied to what he 
endured. 

In the spring of 1626, in company with a few Franciscans 
and some Indians, Father Brebeuf penetrated through the wil- 
derness to the Huron country, on the shores of Georgian Bay — 
a journey of over one thousand miles. 

Here a mission had been commenced about ten years previ- 
ously by the " unambitious " Le Caron,* as Bancroft styles him. 
The work of evangelizing the Hurons progressed slowly, and his 
colleagues retiring, the fearless Father Brebeuf was left alone. 
He was nine hundred miles from a fellow Christian ; but he 
toiled on as pen cannot picture. Living amongst the Indians, 
he became one of them. They gave him the name of Echon. In 
short, he was all to all that he might gain all to Christ. The 
good effect of his untiring toils and instructions began to tell on 



* Lc Caron was a Franciscan. 

(63) 



64 Catholicity in the United States. 

the multitude of wild men, when an unhappy event occurred — 
England obtained temporary possession of Canada. Made 
prisoners, Father Brebeuf and his colleagues were sent to Great 
Britain, whence, after some time, they were allowed to proceed 
to France. Here he lived among his religious brethren with the 
simplicity of a little child. The thorny way of the Indian mis- 
sions had but advanced him on the royal road of the cross. 

In a few years, France regained possession of Canada, and the 
cassock of the Jesuit might once more be seen on the rude 
streets of Quebec. The apostle of the Hurons was again on the 
banks of the St. Lawrence. In July, 1633, one hundred and 
forty canoes were pulled ashore at the warehouses of Quebec. 
Over six hundred Huron warriors and chiefs had come on their 
annual trading expedition. Preliminary arrangements past, a 
council was held in the fort. French officers, Jesuit Fathers, 
and Indian chiefs formed this singular assembly. Its object 
was to come to an understanding with the savages in regard to 
sending three priests among them. To Fathers Brebeuf, Daniel, 
and Davost had fallen the honors, dangers, and woes of the 
Huron mission. Champlain introduced the three to the dusky 
chiefs and warriors. "These are our Fathers," said the noble 
founder of Canada. "We love them more than we love our- 
selves. The whole French nation honors them. They do not go 
among you for your furs. They have left their friends and their 
country to show you the way to Heaven. If you love the 
French — as you say you love them — then love and honor these 
our Fathers." Just on the eve of departure an accident pre- 
vented the missionaries from proceeding on their toilsome jour- 
ney. 

Another year passed away before the fleet of canoes came down 
the lordly St. Lawrence. The dusky traders in the summer of 
1634, landed their light crafts at Three Rivers. On their return 
trip, Father Brebeuf and his two colleagues set out with them. 
The distance was nine hundred miles. Barefooted, lest their 
shoes should injure the frail vessel, each priest crouched in his 
canoe, toiling with unpracticed hand to propel it. Before him, 
week after week, he saw the same lank, unkempt hair, the same 
tawny shoulders, and long, naked arms ceaselessly plying the 
paddle. Their only food was a pittance of Indian corn, crushed 
between two stones, and mixed with water. The toil was ex- 
treme. Father Brebeuf counted thirty-five portages over which 
the canoes had to be carried. Besides, more than fifty times 
they were forced to wade in the raging current, pushing up their 



The Indians and their Apostles. 65 

empty barks or dragging them with ropes. The apostolic Bre- 
beuf tried to do his part, but the boulders and sharp rocks 
wounded his naked feet and compelled him to desist. With all 
his physical vigor and iron frame, he doubted if his strength 
would sustain him to the journey's end. Often he had no mo- 
ment to read his breviary save by the moonlight, or the fire when 
stretched on a bare rock by some savage cataract of the Ottawa.* 

Father Brebeuf and his Huron companions, after thirty days' 
ceaseless toil, landed. Throwing his baggage on the ground, the 
Indians left the priest to his own resources. The villages were 
gome twenty miles away. The Jesuit knelt, thanked God, and 
shouldering his burden, boldly pushed on alone. Following a 
gloomy forest path, he entered a wild clearing, and saw before 
him the bark roof of Ihonatiria. A crowd ran out to meet him. 
They knew him well. " Echon has come again ! " " Echon has 
come again ! " they cried, recognizing their great teacher in the 
stately figure robed in black, that advanced from the border of 
the forest. They led him to the town, where he was treated with 
true Indian hospitality. A few days after his two colleagues 
arrived. They could scarcely be recognized. Half dead with 
hunger and fatigue, they resembled living skeletons more than 
men. Father Brebeuf and his fellow missionaries had now 
reached their destination. 

The ancient country of the Hurons comprised the eastern and 
north-eastern portion of Simcoe County, situated south of Geor- 
gian Bay, Ontario, Canada. The whole nation at that time 
counted thirty-two villages, with a population of about 20,000. 
On the west and south-west of the Hurons proper lay the kin- 
dred tribe of the Tobacco Nation, so-called from their luxuriant 
fields of tobacco. South of both of these, from Lake St. Clair 
to Niagara, was the Neutral Nation, which obtained its name 
from the neutrality observed by its people in the long and dead- 
ly struggle between the Hurons and Iroquois. t Such were the 
political divisions of Ontario two hundred and fifty years ago. 

After the Huron model a house for the blackrobes was erected. 
Hundreds of Indians joined in the work, and in a few days the 
bark mansion rose, a completed structure. Its divisions were 
a store-house, dwelling-house, and chapel. The furniture soon 



* Parkman. 

t It is not now known how this fierce feud originated "between these kindred 
nations. It was going on when the French arrived in Canada ; and naturally 
they took the side of their neighbors, the Hurons. Hence, the long continued 
hostility of the Iroquois towards the French. 

5 



66 Catholicity in the United States. 

became the wonder of the whole Huron country. Visitors were 
in abundance. Above all, it was the clock that puzzled and 
pleased them. For hours they would sit in expectant silence, 
squatting on the ground, waiting to hear it strike. They thought 
it was alive, and asked what it ate. The magnifying-glass, which 
transformed a flea into a monster, was also viewed with mingled 
awe and admiration. 

Father Brebeuf, as superior of the mission, with Fathers 
Daniel and Davost, now began their labors. Their well-divided 
time between toil and devotion has been already noticed.* The 
Gospel was announced to all, but the work of conversion was 
long and difficult. In fact, during the first few years no adults 
were baptized, save those at the point of death. The experi- 
enced Brebeuf knew Indian nature well, and he greatly feared 
backsliding ; hence his caution. Besides, all the savage vices— - 
and the Hurons were corrupt to the core — had to be eradicated 
ere Catholicity could be planted. The Herculean toil of battling 
against depravity, hatred, and open persecution, and of seeing 
that neither young nor old died without spiritual aid — such was 
the unceasing task of the Jesuits. They were frequently threat- 
ened with death. Small-pox also ravaged the nation ; and in 
the wild scenes of misery that followed, no words can picture the 
heroic toils of Father Brebeuf. 

Nor was his fight against disease and human wickedness only. 
In every possible way the powers of darkness assailed the great 
priest. Demons in troops appeared before him, sometimes in the 
guise of men, sometimes as bears, wolves, or wild-cats. He called 
on God, and they vanished. Death, like a skeleton, sometimes 
menaced him ; and once as he faced it with an unquailing eye, 
it fell powerless at his feet. Angels also appeared to him ; and 
more than once St. Joseph and the Most Blessed Virgin were 
visibly present to his sight. Thus consoled and strengthened 
from above, in vain did accidents, enraged savages, and troops 
of devils war against him, 

" Go and leave our country," exclaimed an old chief, "or we 
will put you into the kettle and make a feast of you ! " 

The heroic Jesuit was, on one occasion, paralyzed by a fall 
which broke his collar-bone. Creeping on his hands and feet 
along the frozen road, he was obliged to sleep unsheltered in the 
snow, when the very trees were splitting with cold ! 

God at length blessed the toils and sufferings of His fearless 
apostle. The stony hearts of the Indians were touched. Thou- 

* See page 49. " The Indians and their Apostles." 



The Indians and their Apostles. 67 

sands came into the Church. Ferocious savages became model 
Christians. Almost the whole Huron nation embraced the faith. 
And Catholicity flourished among the children of the forest in 
the snow-clad wilderness of the North. The cross towered above 
every village. In March, 1649, there were in the Huron country 
eighteen Jesuit Fathers. 

Some time previously, Father Brebeuf saw an immense cross 
in the air. It stretched from the Iroquois territory, even to 
where he stood. This ominous vision found its interpretation 
in his glorious death. 

At the dawn of day, on the 16th of March, 1649, a force of over 
one thousand Iroquois warriors appeared before the village of 
St. Louis, in which were stationed the Apostle of the Hurons 
and Father Lallemant. About eighty brave Catholic Hurons 
prepared to defend the place. The war-whoop of the hostile sav- 
ages shook the very wigwams, as yell echoed yell and shot an- 
swered shot. "The combat deepens — on, ye brave!" In the 
very hottest of the contest were the holy and dauntless Brebeuf 
and his gentle companion, the one in the breach giving abso- 
lution, the other baptizing the catechumens. The fierce, but 
unequal struggle soon terminated. A yell of triumph announced 
the victory of the Iroquois. The two Fathers were made prison- 
ers, stripped of their clothing, had their nails torn out by the 
roots, and were borne in wild triumph to the village of St. Igna- 
tius, which had also been taken that morning. 

Here they were frightfully beaten with clubs. But the noble 
Brebeuf thought only of others. His eye, kindling with sacred 
fire, he thus addressed the Christian Hurons who were his fellow- 
captives : "My children, let us lift up our eyes to Heaven in 
the midst of our sufferings. God is a witness of our torments. 
He will soon be our reward. Die in this faith. I feel more for 
you than for myself." " EcUon" they replied, " our hope shall 
be in Heaven. Pray for us." 

Enraged at these words of the heroic Jesuit, the fiendish Iro- 
quois led him apart, tied him to a stake, scorched him from 
head to foot to silence him ; whereupon in the tone of a master 
he threatened them with everlasting flames for persecuting the 
worshippers of God. As he continued to speak with voice and 
countenance unchanged, they cut away his lower lip and thrust 
a red-hot iron into his mouth. The sublime man still held his 
lofty form erect and defiant, with no sign or sound of pain. 
Maddened at their own impotence, the savages next hung around 
his neck a collar made of hatchets heated red-hot, but the in- 






68 Catholicity in the United States. 

domitable priest, sustained by grace, stood it like a rock. Boil- 
ing water was now poured on his head, but he did not flinch ; 
and exasperated beyond bounds, they cut strips of flesh from his 
limbs, and devoured them before his very eyes. After a succes- 
sion of other revolting tortures, they scalped him ; and on see- 
ing him nearly dead, they laid open his breast, and came in a 
crowd to drink the blood of so valiant an enemy, thinking to im- 
bibe with it some portion of his marvellous courage. A chief 
then tore out his heart and devoured it.* Thus died the glorious 
John de Brebeuf, the Apostle of the Hurons, and the greatest of 
American martyrs. His death was the astonishment even of his 
inhuman murderers. How great must have been the virtue, faith, 
and heroism which enabled him to triumph over human weak- 
ness, and so grandly meet his appalling fate ! Immortal man ! 
master of every virtue, humble beyond expression, meek to ad- 
miration, enduring unheard-of toils and sufferings with joy, 
brave far beyond the bravest of this world, illustrious in life and 
sublime in death ! 

Catholicity alone can produce such a Christian hero. With 
this shining example before our eyes what should we fear ? The 
sneers of the ignorant, the frowns of bigots, the trifling diffi- 
culties met in the practice of our holy and beautiful religion ? 
Calling on God, let us remember the glorious Brebeuf, and 
though the whole world were arrayed against us, we can meet 
it with a calm, unquailing eye.t 



* Parkin an. 

t The head of Father Brebeuf is kept at Quebec with great veneration, in a 
silver case. Father Lallemant was frightfully tortured, and died the day after 
Father Brebeuf, March 17th. Thus the soil of Ontario, Canada, is bedewed 
by the blood of four glorious martyrs — Brebeuf, Lallemant, Daniel, and Gar- 
nier. By their prayers it is, we trust, destined to become a great Catholic 
country. It is now an ecclesiastical province, comprising five dioceses and a 
Catholic population of over 300,000. The metropolitan. Most Rev. John Joseph 
Lynch, Archbishop of Toronto, is a prelate ? whose name is synonymous with 
;?eal ? piety, learning, and patriotism. 



CHAPTEE II. 

the early indian missions in the united states. 
a.d. 1528— 1776. 

" Go, teach all nations." 

—Gospel. 

'.' Eeligion ! what treasures untold 
Reside in that heavenly word, 
More precious than silver and gold, 

Or all that this earth can afford."— Cowpeb. 

THE MYSTERIOUS WATS OF GOD— COLUMBUS — THE FIRST CATHOLIC 
CHURCH IN" AMERICA — MANY MILLIONS OF CONVERTS — LAS CASAS — 
THE SPANISH MISSIONS, FLORIDA, NEW MEXICO, TEXAS, CALIFOR- 
NIA — THE ENGLISH MISSIONS, MARYLAND — THE FRENCH MISSIONS, 
MAINE, NEW YORK — VERMONT — WISCONSIN AND MICHIGAN — THE 
MISSISSIPPI VALLEY — CATHOLICITY AND THE INDIAN — A COMPARI- 
SON — SOMETHING TO PONDER. 

THE FIRST STANDARD-BEARER OF THE CROSS COLUMBUS. 

A Divine Hand guides the events of time. History, no 
less than the heavens, declares the glory of God. The Al- 
mighty's mysterious ways may not always be fathomed by 
the puny intellect of man ; but they ever have a reference to 
the salvation of the human race. In the discovery of 
America we can admire the sublime designs of Providence. 
A people and a vast continent were sitting in pagan dark- 
ness and the night of barbarism. By a pathless ocean they 
were sundered from the rest of mankind. The fulfillment 
of time came ; and the Gospel illumined the forest-wilds of 
the Western World. It lit up the narrow path which con- 
nects earth with Heaven. For the poor Indian, it opened 
the wav to regions of immortal bliss. 

In America, Columbus was the first standard-bearer of 
the cross. The conversion of the Indians was a work dear 
to his heart. Nor was Isabella the Catholic less zealous for 

(69) 



yo Catholicity in the United States. 

their salvation. Having returned from his first voyage, the 
discoverer of a new world brought six Indians to the court 
'at Barcelona. After receiving the necessary instruction, 
they were baptized with great ceremony, the good Queen, 
with a holy joy, performing the office of godmother for 
them. To the last day of her life, she took a maternal in- 
terest in the welfare and happiness of all the natives. " She 
ordered," writes Washington Irving, " that great care should 
be taken of the religious instruction of the Indians; that 
they should be treated with the utmost kindness ; and 
enjoined Columbus to inflict signal punishment on all 
Spaniards who should be guilty of outrage or injustice to- 
wards them." 

On his second voyage Columbus was accompanied by the 
first band of missionaries for the New World. It consisted 
of twelve priests and a vicar-apostolic, Right Rev. Bernardo 
Boyle. " They commenced the work of religion," says a 
learned writer, "by consecrating a chapel at Isabella, in 
Hayti, on the feast of the Epiphany, in the year of our Lord 
1494. That is the historical date of the Catholic re- 
ligion in America." * 

After the conquest of Mexico by Cortez, the work of con- 
version proceeded with astonishing rapidity. Devoted pri ests 
labored with apostolic industry, and a rich harvest of souls 
was the cheering result. We learn from the historian, Pres- 
cott, that about the year 1550, there were many mil- 
lions of Christian Indians within the limits of Mexico. This 
marvellous change was wrought in little more than a quar- 
ter of a century ! 

Among the first missionaries of the West Indies and 
Mexico there is no more illustrious name than that of the 
venerable Dominican, Las Casas. Landing on the shores of 
America, in 1502, he labored zealously for over sixty years 
in ameliorating the condition of the natives, and in spread- 
ing the light of the Gospel. He was a brave, fearless man, 



Catholic History of America.' 



The Early Indian Missions. 71 

who loved justice and hated iniquity. To the poor Indian 
he was more than " a father and a friend." In the galaxy 
of early Catholic missionary heroes, Las Casas* shines a star 
of the first magnitude. 

The Indian missions within the present limits of the 
United States will now claim our undivided attention. They 
naturally branch off into the Spanish, English, and French 
missions. 

I. THE SPANISH MISSIONS. 

The Spaniards were the pioneer colonists and missionaries 
in our country. All the southern portion of the United 
States from Florida to California was once Spanish territory. 
We will here glance at the chief southern scenes of mission- 
ary toil. 

FLORIDA. 

Florida was the first of our States upon which the light of 
Christianity shone. From the date of its discovery, in 1512, 
by Ponce de Leon, expedition after expedition landed on the 
shores of this southern peninsula. They were all accompa- 
nied by missionaries ; for in those early Catholic times, " the 
adventurer, the soldier, and the priest always landed to- 
gether." Among those who formed part of the expedition 
of Narvaez, in 1528, was the Right Rev. John Juarez, who 
was appointed by the Holy See, Bishop of Florida. The 
expedition reached Florida in April, 1528. Narvaez and 
his men, accompanied by the prelate and a few priests, be- 
gan their march into the interior. Juarez, it may be re- 
marked, was the first bishop who possessed jurisdiction, and 
these the first missionaries who set foot within our present 
territory. Disease, aided by the hostility of the savage 
natives, made their course one series of disasters. While 
crossing Mobile Bay in a boat, the bishop and his com- 
panions were nearly drowned, being saved only by the skill 
and bravery of Narvaez. The next day, Narvaez was driven 

* Las Casas died at the advanced age of ninety-two. 



72 Catholicity in the United States. 

out to sea, and never again heard of. The head of the ex- 
pedition being gone, the party scattered. De Yaca and three 
others, after four years of slavery, and incredible hardships, 
reached the Spanish post at Sonora, on the Pacific. They 
" thus acquired the glory of having first traversed North 
America from east to west." 

i 

OUR FIRST MARTYRS. 

Bishop Juarez and Brother John de Palos were last seen 
together. The time and manner of their deaths are alike 
unknown. It is supposed they perished of hunger, or at the 
hands of the Indians, about the close of the year 1528. Thus 
the American Church had its martyrs only thirty-six years 
after the discovery of the continent. They perished. But 
the blood of martyrs, in the language of the learned Tertul- 
lian, is the seed of the Church. At this price only can re- 
ligion and faith be introduced. The names of Bishop Juarez 
and Brother John de Palos shall ever be held in grateful 
remembrance. They belonged to the Franciscan order. 

The heroic Dominican, Father Louis Cancer, in 1549 
visited the wild shores of Florida, to preach the Gospel, or 
to seal his mission with his blood. He had barely landed 
when a brutal blow from an Indian club stretched him life- 
less, exclaiming, " Oh ! my God ! " 

OUR MOST ANCIENT CITY FOUNDED BY A CATHOLIC. 

In 1665, Melendez, one of the greatest admirals of Spain, 
landed on the coast of Florida, and laid out the plan of a 
town. In honor of the illustrious Doctor of the Church, 
whose festival occurred about the time, he named it St. 
Augustine. This is the oldest city in the United States. In 
it the first church in our country was erected ; and, without 
delay, missionaries began to labor among the dusky children 
of the everglades. The Franciscans, the Dominicans, and 
the Jesuits toiled in this new field of souls. Many watered 
its sterile soil with their blood. Not a few of them were 
scalped and eaten by the savages. " These three religious 



The Early Indian Missions, y$ 

orders,'' writes Dr. Shea, " bedew with their purest blood 
the country now embraced in the dioceses of Mobile and 
Savannah." Christianity finally triumphed, and the wild 
Mobilian tribes of Florida bowed to the cross. With religion 
came civilization. The Indians were instructed in reading, 
and in the principles of agriculture and commerce. 

THE MONASTERY OF ST. HELENA. 

The most celebrated religious establishment of the Florida 
missions was the Franciscan monastery of St. Helena, at St. 
Augustine. From this radiant centre the light of Christi- 
anity flashed its golden rays over the peninsula. The Gos- 
pel was preached even among the Creeks of Alabama and 
the Cherokees of Georgia and Carolina. Among the latter 
tribes, especially, the words of truth fell on a rock. When 
the saintly Father Roger, after months of labor and patience, 
invited them to embrace the faith and renounce the devil, 
they exclaimed : " The devil is the best fellow in the world. 
We adore him. He makes men brave." 

However, as decades roiled away the solemn hymns of 
Catholicity resounded through many a mission chapel of 
Florida ; and to thousands of red men the portals of para- 
dise were opened. 

A NEW AND DEADLY FOE. 

But, at length, a change came. England, recently turned 
apostate, was rapidly planting colonies along the Atlantic 
seaboard. The deadly foe of Catholicity and the Indian, we 
need not be astonished to learn that she aimed at the de- 
struction of both. Such was ever her American policy. 
From the English colony of Carolina, war was soon carried 
into the peaceful Indian villages of Florida. In 1703, a 
body of fanatics ravaged the country. " The Indian towns," 
says an able writer, "were destroyed, the missionaries 
slaughtered, and their forest children shared their fate ; or, 
still more unfortunate, were hurried away and sold as slaves 
in the English West Indies." In 1763, by the Treaty of 



74 Catholicity in the United States. 

Paris, Spain ceded Florida to England. " This was the 
death-blow of the missions. * * * They were destroyed, 
the Indians dispersed ; and St. Helena, the convent whence 
Christianity had radiated over the peninsula, became a bar- 
rack ; and such is that venerable monastery in onr own day. 
Driven from their villages and fields which the Englisii 
seized, the unhappy natives of Florida were forced to wan- 
der in the wilderness and resume the nomadic life of bar- 
barism, whence Christianity had reclaimed them." * 

Cursed by the tyranny of a guilty uation, deprived of 
liberty, the consolations of religion, and the friendship of 
the blackrobes, these unhappy sons of the forest might well 
exclaim with the young princes in " Macbeth " ; 

"Let us seek some desolate shade, 
And there weep our sad bosoms empty !" 

Buried in pathless everglades, without spiritual guides, 
the Florida Indians took the name of Seminoles, which in 
their own language means Wanderers. They gradually lost 
the faith, and became the scourge of the whites.f 

At the date of our revolutionary war, not a single mission 
had escaped the destroying progress of England ! 

NEW MEXICO. 

New Mexico, after Florida, was the earliest scene of 
missionary labor in the United States. In 1542, Coronado 
led an exploring expedition from Mexico, and pursued a 
northerly course, finally reaching the central part of the 
present State of Colorado. He was accompanied by two 
Franciscans, Father Padilla and Brother John of the Cross. 
Not wishing to penetrate further, and disappointed, doubt- 
less, by non-success, the commander resolved to return to 
Mexico. When the expedition reached what is now the 
archdiocese of Santa Fe, the missionaries parted with Coro- 

* J. GK Shea, LL.D. 

t "The Catholic Church in the United States" : also McGee. 



The Early Indian Missions. 75 

nado. They had come to preach the Gospel, and like valiant 
men, they determined, then and there, to begin the good 
work. Father Padilla labored in one Indian town, Brother 
John in another. But the swift arrow and the fatal toma- 
hawk soon finished their heroic careers. Heaven honored 
them with a martyr's crown ; and, for the first time, the soil 
of New Mexico was crimsoned with the blood of saints. 
Their happy deaths occurred just fifty years after the dis- 
covery of America. New Mexico, it is hoped, will yet erect 
their monument. 

FOUNDATION" OF THE CITY OF SANTA FE. 

Nearly forty years passed away ere another missionary 
attempt was made. In 1581, a new mission was erected. 
Three more Franciscans bravely met the cruel death which 
quickly sought them. 

Espego, a pious and energetic Spanish nobleman, the 
same year, at the head of a band of soldiers, explored the 
country near the head waters of the Rio Grande, naming it 
New Mexico. Here, in 1582, he founded the present city 
of Santa Fe — the second oldest in the United States. At 
once the Franciscan Fathers were actively engaged in the 
conversion of the Indians. But the work was as difficult as 
it was dangerous. Small were the results in the beginning. 
The blood of missionaries flowed in abundance. At length 
the dusky savage yielded to the sweet influence of the 
Gospel and the heroism of the blackrobe. Whole tribes 
came into the Church; and the head waters of the Rio 
Grande heard the fierce Indians of the plain chant the Te 
Deum and the Gloria in Exoelsis. " So rapid had been 
the progress of Christianity and civilization on the Rio 
Grande,'' writes Dr. Shea, " that the Indians there could 
read and write before the Puritans were established on the 
shores of New England.''* 



History of the Catholic Missions." 



j6 Catholicity in the United States, 

A SINGULAR FACT. 

In connection with the New Mexican missions I must not 
omit to mention a singular and supernatural fact, which 
rests on good authority. The venerable Mary of Jesus, a 
nun of Agreda, in Spain, is related to have had a mysterious 
mission among the Indians of New Mexico. This occurred 
in the first quarter of the seventeenth century. " The Sons 
of St. Francis," says Rev. Dr. White, " were then evangel- 
izing the Territory of New Mexico, and Father Benavides, 
superior of the mission, was applied to by a distant tribe of 
Indians, who had not yet been visited, and who wished to 
be baptized. These Indians stated that they had been 
instructed in the Christian faith by a lady, who frequently 
visited them, and then disappeared, without their knowing 
anything further about her. Missionaries were, however, 
sent to this Indian tribe, who were found to be well ac- 
quainted with the doctrines of the Church, and were at once 
admitted to the sacraments. Some years after, Father 
Benavides, on a visit to Spain, related this circumstance to 
the General of the Franciscans, who was at once reminded 
of the supernatural favors accorded to Maiy of Agreda, a 
nun of the same institute. Upon a careful investigation 
of the subject, it was discovered that she was perfectly 
acquainted with all the details of the missionary enterprise 
among the above-mentioned tribe of Indians. She described 
the localities, stated the precise day and hour when certain 
events took place, so that Father Benavides was fully con- 
vinced of her having been the chosen instrument in the 
hands of God for bringing that portion of the Mexican 
Indians to a knowledge of the Christian religion. However 
extraordinary such a fact may appear, it is by no means 
incredible to those who know that the very life and sub- 
stance of the Christian Church lies in the supernatural 
order."" 

Sumptuous churches and numerous missions studded the 

* " Sketch of Catholic Church in the United States." 



The Early Indian Missions. Jj 

country. The native towns, "still remarkable for their 
peculiar structure, were decorated with edifices for divine 
worship, and public buildings which superficial travellers in 
our day ascribe to the everlasting Aztecs." 

Yet, this great missionary work was accomplished, com- 
paratively speaking, in a few years. True, in the seven- 
teenth century the warlike incursions of the pagan Apache 
and Navajo did much to destroy the spiritual structure 
raised with so much care. But notwithstanding all the vicis- 
situdes of two centimes the Indians of New Mexico are yet 
numerous — a standing monument of the Church's care as a 
mother — and are still devotedly attached to the Catholic 
faith received by their fathers. 

TEXAS. 

As early as 1544, Texas was visited by one of the most 
illustrious of the Spanish missionaries — Father De Olm os, 
O.S.F. His brave heart did not quail as he directed his 
solitary steps on the lonely path which was to bring him 
among the fierce Texan tribes. " The wild men gathered 
around the envoy of the Gospel, and hearkened in peace to 
his doctrines. Numbers were persuaded, and a flourishing 
mission grew up around the humble conquest of Olmos' 
hardy zeal."* 

The priests who accompanied La Salle's unfortunate 
expedition doubtless cast good seed along their pathway ; 
and, finally, watered the prairies of Texas with the last drop 
of their blood. 

However, the real foundation of extensive missions in 
this State was laid in 1688, by fourteen Franciscan priests 
and seven lay brothers. For over a hundred years after 
this period, Texas was the sublime theatre of missionary 
enterprise and spiritual progress. The roving Indian of 
the prairie ceased his wanderings, and found prosperity and 
happiness under the peaceful shadow of the cross. 

* " History of the Qatholic Missions." 



78 Catholicity in the United States. 



CALIFOKNIA. 

The Catholic missionary traversed the soil of California 
two centuries and a half before the greedy gold-hunter 
directed his steps towards it. To him the salvation of a 
single so ill was more precious than all the gold that enriched 
its lofty hills and beautiful valleys. There, in 1601, a band 
of Franciscans celebrated the first Mass on " a rustic altar 
beneath the spreading branches of a time-honored oak. 
* * * This may be considered the natal day of the 
California mission."* 

Father Picola, one of the early Jesuit missionaries, 
appeared to be well aware of the rich mines of this favored 
region. Writing to the Government of Mexice, in 1702, 
he says : " I have no doubt that the most valuable mines 
might be discovered in many places were they but sought 
for. This country is under the same physical influences as 
Cinaloa and Sonora, which are so richly veined with the 
precious metals." 

THE APOSTLE OF CALIFORNIA. 

But while other missionaries may have been acquainted 
with California, the real Apostle of that famous State was 
Father Juniper Serra, an Italian Franciscan. With three 
other priests of the same order, he formed part of the expe- 
dition of Galvez in 1769. The object of Galvez is clearly 
stated in the first article of the instructions which he issued 
for the guidance of all who accompanied him. It is worded 
as follows : " The first object of this expedition is to estab- 
lish the Catholic religion among a numerous heathen people, 
submerged in the darkness of paganism ; and to extend the 
dominion of our lord, the King of Spain." The expedition 
left La Paz in Lower California, and after some sailing and 
forty-six days travelling by land, it reached the port of the 
present city of San Diego. Here Father Serra established 

* "History of the Catholic Missions." 



The Early Indian Missions. jg 

his first mission. The outposts of Christianity rapidly grew 
in numbers aud extent. In 1771, the lovely valleys of Mon- 
terey resounded as they had never done before. There, the 
feast of Corpus Christi was celebrated with a pomp such 
as the wilderness had never seen ; twelve priests joined in 
the sacred procession to honor that Eeal Presence which is 
the center of Catholic faith and worship. 

By thousands the Indians embraced the faith. They 
were taught the arts of civilized life, and soon a flourishing 
Christian country existed on the shores of the great ocean 
of the West. Thus Catholicity was the pioneer in the 
Pacific States, as it was in those bordering on the Atlantic, 
on the Gulf of Mexico, on the Great Lakes, and on the 
Mississippi. 

At the very time when the Fathers of the Eepublic were 
drafting the Declaration of Independence, the humble and 
saintly Serra was founding the great city of San Francisco. 
" How great," says a western writer, " are the changes in 
the womb of time ! On the 27th of June, 1776, one hun- 
dred years ago, San Francisco became known in history. 
Father Juniper Serra, whose name and deeds in California 
have secured the proudest niche in its history — whose monu- 
ment should stand in the first place in our public square, 
as a testimonial of respect — landed at this place accom- 
panied by a few settlers from Sonora. 

" Look at that old Presidio and that venerable mission of 
Dolores, and behold the first house erected ! These are his 
handiwork. San Francisco has this, at least, to boast of 
— that the first building erected within it was dedicated to 
God's worship under the patronage of St. Francis." 

The venerable Serra died, during the summer of 1784, 
in the seventy-first year of his age. 

" And when the sun in all its state, 
Illumed the western skies, 
He passed through Glory's morning gate, 
And walked in Paradise." 



THKEE MARTYKS OF THE SPANISH MISSIONS. 

" Ah. ! tlie souls of saints that die, 
Are but sunbeams lifted higher."— Longfellow. 

1. FATHER LOUIS CANCER, O.S.D. 

The Spanish missions had their Christian heroes — dauntless 
men who met death with joy. Louis Cancer was one of them. 
A Dominican and a native of Spain, he was first sent as a mis- 
sionary among the Indians of Mexico. While here, he heard of 
the fierce tribes of Florida, and ardently desired to preach the 
Gospel among them. With two other members of his order, he 
landed on the shores of the wild peninsula, on Ascension Day, 
1549. As they reached the land, they knelt, recited a litany, and 
recommended their enterprise to God. Leaving Father de 
Tolosa to establish a mission at this place, Father Cancer went 
on board the vessel, and moved further along the coast to 
Espiritu Santo Bay. Here he was informed by a Spaniard, who 
lived amongst the Indians, that de Tolosa had been murdered 
by the hostile savages. 

The natives at Espiritu Santo Bay, however, seemed very 
peaceable, and the good Father at once determined to preach 
the word of truth to them. But he was soon made aware 
that the apparently good dispositions of these people were not 
to be relied upon. Still, he was not the man to be frightened 
by danger, and he bade a last adieu to his friends on the ship. 
In vain did they beseech him not to expose his valuable life. 
His only reply was : ' ' This work is not to be accomplished with- 
out blood ! " He landed- As he proceeded up the hilly shore 
the savages surrounded him, took off his hat, and with loud 
cries rushed upon the heroic son of St. Dominic. Beneath their 
clubs he expired, exclaiming, "Oh, my God!" His precious 
death occurred June 25, 1549. 

2. FATHER PETER MARTINEZ, S.J. 

Father Peter Martinez was the superior of the first band of Jes- 
uits that trod the soil of America. He was born in Spain, A.D. 
1533. Even in his boyhood he had consecrated himself to God 
by a vow of perpetual virginity. Entering the Society of Jesus 
— for which at first he felt an aversion — he soon became noted 
for his virtue and learning. Father Martinez and his two com- 
panions accompanied the expedition of Melendez, to Florida, in 
(8o) 



The Early Indian Missions. 81 

1565. Before departing, he addressed a long letter to the cele- 
brated St. Francis Borgia, then General of the Jesuits. In it he 
nobly says : "By the mercy of God I undertake this voyage 
with courage and with entire confidence in His grace. * * * * 
Your Paternity can assure our most Holy Father, Pius V., in our 
name, that besides myself — who am bound to him by the vow 
of my profession — faithful sons of the Holy Roman Church, are 
about to depart for the acquisition of a new flock, for which end 
they are ready, with the aid of divine grace, to shed their blood ; 
and they will account it a very great favor of God to lay down 
their iives for the spiritual advancement of those whom they 
may gain to Christ." 

When the vessel in which the Fathers sailed, approached the 
coast of Florida, it separated from the rest of the squadron, 
taking a northern direction. The Captain onnearing this shore 
desired a few men to land in a yawl, and explore the country. 
All refused to hazard their lives among the fierce savages. Fi- 
nally, about a dozen Belgians and Spaniards offered to comply, 
in case Father Martinez was allowed to accompany them. He 
was informed of this. The fearless priest, moved by charity, was 
the first to leap into the boat. The exploring party landed, but 
had scarcely done so, when a sudden storm arose, driving the 
ship which they had left, far from the shore. Their position was 
not to be envied. Far and wide nothing met their gaze save a 
dreary wilderness — on one side the rough and threatening ocean, 
on the other vast and unknown solitudes ! On this savage coast 
they waited ten days, thinking that perhaps some other vessel 
might present itself. ' ' Occasionally they wandered about, " says 
an old Latin work, "to gather a few herbs, Father Martinez at 
their head, bearing the image of Christ crucified, and as some 
of his companions afterwards related, performing prodigies of 
charity." Would space permit, pages might be filled with the 
adventures of this party in their efforts to reach a Spanish 
colony. At one of the rivers which they crossed, Father Mar- 
tinez's charity in waiting for two tardy Belgians caused his own 
death. Rushing to the boat, the savages seized the heroic Jesuit, 
forced him on shore, and began their murderous work. With 
hands uplifted to Heaven, he received the repeated blows of a 
heavy club until life was extinct ! The date of his death was 
September 28, 1566. Thus Father Peter Martinez, the first 
Jesuit who landed on the soil of America, baptized it with his 
blood ! 

6 



82 Catholicity in the United States. 



3. FATHER PETER DE CORA, O.S.F. 

Father Peter de Corpa, a distinguished preacher, was one of 
the brave band of Spanish Franciscans that carried the light of 
the Gospel among the dusky savages of the South. With three 
companions he began his labors among the Indians who inhab- 
ited what is now the coast of Georgia. The priests were well 
received ; and, for two years, successfully carried on their labors. 
Their toils and fatigues, the journeys which they performed, 
barefooted, from village to village, exposed to the broiling sun, 
with the austerities enjoined by their rule, were amply repaid 
by the numerous converts who gathered around them. 

To abolish the practice of polygamy was the greatest obstacle 
the missionaries had to encounter. No man was baptized who 
did not put away all his wives, save one. And Father de Corpa's 
firmness in upholding the sanctity of the marriage tie was the 
cause of his death. The son of one of the chiefs, a convert, re- 
turned to his former life of immorality, thus giving great scan- 
dal. The eloquent Franciscan found it necessary publicly to 
reprove him. Enraged at this, and at former private remon- 
strances of the Father, the young savage chief determined to 
silence forever the lips which preached a doctrine so offensive 
to his loose instincts. Collecting a number of braves one even- 
ing, he secretly approached the rude chapel. Father de Corpa 
was alone before the altar at his devotions. He fell— his head 
gashed by a blow of the chiefs tomahawk. The eloquent tongue 
of the martyr was now stilled in death ; but his brave soul, 
leaving his fiendish murderers in the dark, winged its happy 
flight to regions of bliss, and found its reward in the bosom of 
God. 

At the head of a hostile multitude of red-skin ruffians, the 
wretched young chief ravaged all the missions ; and the fear- 
less Father De Corpa's colleagues shared his fate, dividing 
with him the crown of martyrdom. These events occurred in 
September, 1597, a little more than one hundred years after the 
discovery of America. 



II. THE ENGLISH MISSIONS, A.D. 1634-1644. 
Maryland. 

More than half a century before the English Catholics 
landed on the shores of the Chesapeake, the soil of Mary- 
land was bedewed with the blood of martyrs. Some of 
the early Spanish navigators explored this portion of our 
country, bringing away with them the young son of the 
chieftain of a district known by the name of Axacan.* Ches- 
apeake Bay they named St. Mary's. 

Pin ding the young Indian possessed of rare talents, the 
missionaries adopted him in the hope that he would one day 
be instrumental in spreading the Gospel among his kindred. 
He was sent to Spain, received a good education, and was 
thoroughly instructed in the principles of the faith. He was 
baptized, and received the name of Luis. Don Luis after a 
time asked leave to return and to use his influence in con- 
verting his tribe. He lauded in Florida, and invited some 
missionaries to accompany him to his brother's dominions. 
They gladly consented. 

AN INDIAN JUDAS. 

In 1570, Father Segura, S.J., with eight Jesuit Fathers 
and Don Luis embarked in a small craft, bidding adieu to 
the shores of Florida. They landed in Chesapeake Bay, and 
began a long and painful march towards the interior. 
Months passed. They gallantly pressed on. But the con- 
duct of Don Luis began to arouse suspicion. At length he 
stated that his brother's village was but twelve miles off. 
The young chieftain — their only guide — left the Jesuits, 
telling them to encamp, while he proceeded alone, in order 
to prepare his tribe to give the Fathers a welcome reception. 
Days elapsed, hunger pressed, but Don Luis appeared not. 
Left thus in a trackless wilderness, without any protection 



* The location of Axacan cannot now be correctly determined. 
It is said to have been about 37 or 37i degrees north. 

(83) 



84 Catholicity in the United States. 

but Heaven, the priests consoled themselves by prayer, and 
by offering up the holy sacrifice on a rustic altar. After 
an urgent invitation from Father Quiros, the faithless young 
savage returned — as a murderer ! Raising a war-cry, he 
was answered by the tribe, and chief and warrior rushed 
on the unsuspecting missionaries and butchered them with- 
out mercy. 

Of all this brave band one alone escaped to tell their sad 
fate— an Indian boy educated at Havana. Such was the 
first attempt to plant the cross in Maryland. The blood of 
martyrs is never shed in vain. 

THE CATHOLIC PILGRIM FATHERS OF AMERICA. 

Sixty-four years passed away before the Catholic Pilgrim 
Fathers — the pioneers of freedom in America — cast their 
tents on the banks of the Potomac* On the feast of the 
Annunciation, March 25, 1634, they took formal possession 
of Maryland. 

Accompanying these Catholic colonists were two Jesuits, 
Fathers Andrew White and John Altham. These were the 
first English-speaking missionaries who labored for the 
salvation of the Indians. "While the Catholic settlers re- 
spected the rights of their dusky neighbors, and treated 
them with great kindness, the priests toiled zealously for 
their conversion. The first meeting between the king of 
the Pascatoways — the most powerful of the Maryland tribes 
— and Father Altham is so interesting that I cannot omit it. 
The good Father, in company with Governor Calvert, sailed 
up the Potomac to the principal village, for the purpose of 
gaining the friendship of the head chief of the tribe. It 
was situated some distance below Washington. Father 

* The Catholic colonists gave the name of St, Gregory to this 
beautiful river. See Father White's Eelatio Itineris in Mary- 
landiam, p. 31. This valuable and interesting work, accom- 
panied by an English translation, i^ published by Messrs. John 
Murphy & Co. , Baltimore. Potomac is an Indian term signify- 
ing "place of the burning pine. 1 ' 



The Early Indian Missions. 85 

Altliam preached to the people and their chief. " They 
listened with attention and replied to him through his inter- 
preter. He told them that the pale-faces had come neither 
to make war upon them, nor to do them any wrong ; but 
to instruct them in Christianity, to make them acquainted 
with the arts of civilized life, and to live with them like 
"brothers. ' You are welcome,' replied the chief ; ' we will 
nse one table. My people shall hunt for my brother, and 
all things shall be in common between us.' "* Such was 
the first conference between a Catholic priest and the gentle 
and peaceful Indians of Maryland. f 

As the missionaries were so few in number, they were 
for several years obliged to divide their time between the 
colonists and the natives. But new priests arriving from 
England and the Seminary of Douay, the field of their 
labors was gradually extended. Apostolic men " began to 
press into the interior and to visit every tribe and territory." 
The Indians of the Patuxent bestowed upon the Jesuits a 
plantation, and the wigwam of a generous chieftain was the 
first church in the country watered by the Potomac. Father 
White and his companions became a host in themselves. 
Paganism and idolatry fled before them. In 1639 — only 
five years from the date of settlement — they had visited 
many tribes, made numerous converts, and possessed four 
permanent stations, the most distant of which was one hun- 
dred and twenty miles from St. Mary's, the seat of the 
colony. Between this date and 1644, the Pascatoways and 
their king Charles were converted. Whole villages em- 
braced the faith. Many, even of the Protestant colonists, 
returned to the creed of their fathers. 

PUNISHMENT OF A BACKSLIDER. 

Father White gives an account of the sad end of a back- 

*McSherry ; also Relatio Itineris in Marylandiam. 

fin natural virtue, and especially gentleness of disposition, 
the Maryland Indians surpassed most of the native tribes of our 
country. 



86 Catholicity in the United States. 

slider of that day. " A certain one," writes the venerable 
Jesuit, " when he had felt some internal dawnings of the 
faith of God, had desired prayer-beads for himself; but 
afterwards having changed his mind, he w&s accustomed to 
smoke them in his pipe with tobacco — after they had been 
ground to powder — often boasting that he had eaten iip his 
"Ave Marias." So he called the beads, by the telling of 
which the salutation of the angel is recited. But the divine 
vengeance did not let the wicked crime go unpunished ; for 
scarcely a year having passed, on the returning vigil of the 
day on which he had abandoned his purpose of embracing 
the Catholic faith, a more sacrilegious playfulness possessed 
him, as was noticed by his companions. In the afternoon, 
when he had betaken himself to the river for the purpose 
of swimming, scarcely had he touched the water when a 
huge fish, having suddenly seized the wicked man, before he 
could retreat to the bank, tore away at a bite a large portion 
of his thigh, by the pain of which most merited laceration, 
the unhappy wretch was hurried away from the living — 
the divine justice bringing it about, that he, who a little 
while before boasted that he had eaten up his " Ave Maria 
beads," should see his own flesh devoured, even while he was 
yet Iwing / "* 

A STOEM RAISED BY CONSCIENCELESS BIGOTS. 

A storm, however, was soon to desolate the fair field of 
Maryland. Clayborne and his Puritans rose in arms, ex- 
pelled the Catholic governor, carried off the priests and 
reduced them to a miserable slavery. This unhappy event 
sealed the fate of the Gospel among the Indians in " the 
land of the sanctuary." Thus the results of ten years of 
glorious missionary labor received its death-blow from the 
hands of a mob of fanatics, headed by a bold, avaricious 
ruffian ! 



* Relatio Itineris in Marylandiam, p. 79. 



FATHER ANDREW WHITE, S.J., THE APOSTLE OF 
MARYLAND. 

" Not with hivnter's bow and spear he came, 
O'er the blue hills to cbase the flying roe ; 
Not the dark glory of the woods to tame, 
Laying their cedars like the corn-stacks low, 
But to spread tidiDgs of all holy things, 
Gladdening men's souls as with the morning's wings."— Heivians. 

One of the immortal pioneers of Catholicity in America was 
the good and great Father Andrew White. He was born in Lon- 
don, about 1579. As the shameful laws of England debarred 
Catholics from studying or teaching, young White was forced to 
seek the fount of knowledge in a strange land. 

By the zeal of the learned Catholic professors who were ban- 
ished from Oxford — and especially of the famous Cardinal Allen — 
an English college was established at Douay, in France, 1568. 
For nearly two centuries and a half the Catholic students of 
Great Britain directed their steps to this renowned institution. 
Here the flame of faith was nourished and the light of knowl- 
edge kept burning when all was bigotry and religious darkness 
in the once Catholic land of England — the home of the saintly 
Bede and the great Alfred. Here were trained those bands of 
devoted priests who laid down their lives in laboring to restore 
the true faith among their unhappy countrymen. Here our 
Catholic Bible was translated into English. Here the pious, 
learned, and profound Alban Butler, author of the " Lives of 
the Saints," received his education. And here, likewise, the 
future apostle of Maryland earnestly labored and studied to 
prepare himself for his high and holy calling. In his twenty-fifth 
year he was elevated to the priesthood, and immediately sent 
on the London mission. 

As the penal laws were rigidly enforced, Father White had to 
temper his zeal with the greatest prudence. But despite all his 
precautions, his sacred character was discovered. The fierce 
Mohawk was not more eager and skillful on an enemy's trail, 
than the fanatical and barbarous government of England in 
search of a Catholic priest. And the humanity of the American 
Indian compares very favorably with that of the Protestant 
Briton. The very year that Father White returned to England, 
the saintly poet and Jesuit, Southwell, was brutally tortured 
on the rack, ten different times; and finally executed with the 
most revolting cruelties. And all because — he was a Catholic 
clergyman ! 

(87) 



SS Catholicity in the United States. 

In 1606, Father White, with many other priests, was sentenced 
to perpetual banishment. He returned to the continent and 
entered the Society of Jesus, Having finished his novitiate of 
two years at Louvain, he obtained permission to return to Eng- 
land. Here the apostolic man again secretly labored for ten 
years on the London mission, at the end of which time he was 
appointed Professor of Theology and Hebrew, in the college of 
his Order, at Seville, Spain. His zeal was unsatisfied with his 
quiet duties ; and, once more, he obtained permission to return 
to his native land. 

On this occasion the good Lord Baltimore made the zealous 
Jesuit's acquaintance. This nobleman was maturing his scheme 
of founding a Catholic colony in America, and was most desirous 
of placing it under the spiritual care of Father White. " The 
Society of Jesus eagerly seconded the views of the English Lord, 
which promised such an extension to the bounds of the Church." 
Father White was appointed superior, and with him were asso- 
ciated Father John Althain and two lay brothers. In company 
with the expedition, the good Fathers reached the shores of 
Maryland on the 25th of March, 1634. Father White celebrated 
the first Mass ever offered up in that region. For ten years he 
labored with the zeal of an apostle, dividing his time between 
the colonists and the Indians ; and truly making himself all to 
all that he might gain all to Jesus Christ. He and his colleagues 
were invited to sit in the first Colonial Assembly, but earnestly 
desiring to be excused from taking part in secular concerns, their 
request was granted. Though fifty-five years of age, Father 
White patiently commenced the difficult study of the Indian 
language, on mastering which, he devoted himself to the con- 
version of the Patuxents, and, finally, of the Pascatoways. I 
have already related how he converted Chilomacon and his 
tribe. His learning and enterprise led him to the laborious and 
even Herculean task of compiling an Indian dictionary and cate- 
chism for the use of the missionaries. 

Under his holy guidance the spiritual condition of the colony 
was admirable. A church was erected in the town of St. Mary's ; 
and peace, happiness, and religion smiled on the quiet shores 
of the Chesapeake. Writing to the General at Rome, in 1638, 
Father White says : " The religious exercises are followed with 
exactness, and the sacraments are well frequented. By spiritual 
exercises we have formed the principal inhabitants to the prac- 
tice of piety, and they have derived signal benefits from them. 
The sick and dying, whose number has been considerable this 



The Early Indian Missions. 89 

year, have all been attended, in spite of the great distance of 
their dwellings, so that not a Catholic died without having re- 
ceived the benefits of the sacraments." Such was the edifying 
piety and fervor of these good Catholic colonists that many of 
the Protestants, converted by their bright example, gladly em- 
braced the faith of their forefathers. 

But a cloud had arisen, and was hanging over the peaceful 
and prosperous colony. In 1644 the insurrection of Clayborne 
and his fanatical adherents, passed over the fair Maryland like 
a devastating hurricane. Religion and its altars were ruthlessly 
overthrown, the Catholic inhabitants plundered, and their rights 
trampled upon. Even the venerable Father White and his un- 
offending companions were seized, put in irons, and sent to 
England, where they had to undergo a long and painful im- 
prisonment. 

On being released, some of the priests returned to their flocks ; 
but Father White was not one of the happy number. He was 
destined never again to behold the shores of America. Banished 
from England, he was obliged to seek a place of refuge on the 
continent ; but, afterwards, at the command of his superior, he 
returned to England, under an assumed name. 

The last years of Father White's life are somewhat veiled in 
obscurity. ' ' It has, however, been recorded that the holy man 
foresaw, and named, the day and hour of his death, namely : 
the Feast of St. John the Evangelist, December 27, 1656. On 
that day, though not more ill than usual, he insisted upon re- 
ceiving the last sacraments of the Church, and about sunset 
breathed his last, in London, in the 78th year of his age. Father 
Southwell, in his Bibliothea Scriptorum, 8.J., gives a glowing 
eulogium of this most pious and worthy apostle of Maryland."* 

The activity and zeal of Father White were only equalled by 
his cheerfulness and sublime virtue. To the latest ages his 
name shall be pronounced with reverence along the banks of the 
Potomac and the shores of the Chesapeake I 



* Relatio Itineris in Marylandiam, p. 119. 



CHAKLES, THE INDIAN KING. 

One of the most remarkable of the Indian chiefs who em- 
braced Catholicity was Charles, king of the Pascatoway. 
About his early history we know little, save that he was 
a bold, ambitious man. Chilomacon was his Indian name. 
Charles, he took at his baptism. Some time before the arrival 
of the Catholic colonists, Chilomacon's brother was head chief 
of the tribe. One day his sudden death was announced. The 
savage ambition of Chilomacon had sacrificed the life of his 
brother that he himself might rule in his place. The Pascato- 
way were the most powerful and extensive tribe in Maryland. 
Their capital, Kittamaquindi, was situated near the present city 
of Washington. 

Father White, S. J., the venerable Apostle of Maryland, soon 
extended the sphere of his zealous labors among the Pascato- 
ways.* Chilomacon received him with great kindness, "and 
made him reside in his rude and simple palace, while the queen 
prepared his food with her own hands." With joy he informed 
the aged Jesuit that his presence in their midst was the fulfil- 
ment of dreams which had repeatedly warned him of the ap- 
proach of holy men, who would be the bearers of heavenly 
blessings to himself and his tribe. 

Soon after, an event happened which hastened the conversion 
of the king. He was seized with a dangerous malady, and in 
vain did forty medicine-men, or conjurers, exhaust their inge- 
nuity, their charms, and their incantations upon the prostrated 
Chilomacon. Having ordered them from his presence, he be- 
sought Father White to aid him. The good Father's knowledge 
of medicine served him well. He bled the chief, administered 
what he considered proper, and soon Chilomacon arose from his 
sick hammock. He asked to be baptized. The missionary 
kindly told him that it was necessary to be well instructed first. 
The eagerness of the red king to master the truths of Christianity 
was truly admirable. Himself, his queen, and his family daily 
listened to the instructions of the venerable Jesuit. Besides, 
he no longer clothed himself in skins, but assumed the dress 
of the whites. 

His anxiety for the conversion of his whole tribe was only 
equalled by his desire to be received into the church. Con- 



* This was in 1639. See Relatio Itineris in Marylandiam. 
(90) 



The Early India?i Missions. 91 

vinced himself, he wished to make the truth known to others. He 
assembled his chiefs and people, and in an eloquent appeal told 
them "that childish superstition had reigned too long in the 
wigwams of the Pascatoways. There was but one God who was 
worthy of the homage of brave men. He was the Creator of all 
things. He was the Great Spirit worshipped by the black- 
gowns. The herbs and the stones adored by the Indians were 
but the humble work of His hands." To show his contempt for 
their former idols, he took one and tossed it with his foot. The 
warriors applauded the language and bold action of their chief ; 
and henceforth Christianity made a rapid conquest of this 
tribe. 

Chilomacon accepted Father White's invitation to visit the 
town of St. Mary's, and was delighted with the peace, happiness, 
and prosperity which he there beheld. He now eagerly begged 
to be baptized, and at length the day was fixed. 

The ceremony took place on the 5th of July, 1640, at his rude 
capital, in a chapel built of bark for the occasion. Governor 
Leonard Calvert, his secretary, and many of the principal in- 
habitants of the colony were present. The venerable Father 
White, the Mend and instructor of the red king, officiated. 
Chilomacon, his queen, their little son, and many of the chief 
men of his council were solemnly admitted into the Catholic 
Church by the regenerating waters of baptism. The king as- 
sumed the name of Charles in honor of the English sovereign ; 
his queen that of Mary. The other converts also received 
Christian names. In the afternoon the king and queen were 
married according ,.to the ritus of the Church. A cross of great 
size was then borne in procession by the king, Governor Calvert, 
the secretary, and others, while two priests preceded them, 
chanting the Litany of the Most Blessed Virgin, Having 
reached a place prepared for its reception, the sacred emblem 
was erected with imposing ceremony in commemoration of the 
important events which had just taken place. 

In order to strengthen the bonds of a union which had been 
so happily effected, and to give his people an example of the 
benefits to be derived from religion and civilization, King Charles 
soon after sent his daughter to St. Mary's to receive a polished 
and Christian education, and one of his chiefs followed his 
example. 

The news of the king's baptism travelled like a flash through 
the whole tribe. Hundreds hastened to imitate his example, and 
of the future high hopes were entertained. But death came, 



92 Catholicity in the United States. 

and in less than a year after his conversion, the good chief gave 
up his soul to God. Catholicity cheered his last moments, which 
were most pious and edifying. 

Here we behold the miracle of religion transforming the rude, 
ambitious savage into the humble, devoted, and noble Christian 
ruler. The practice of the true faith elevates man above him- 
self. Without virtue there is no real greatness. 



THE FKENCH MISSIONS. 

None of the European nations treated the Indians as did 
Catholic France. Always their friend, she was unceasing 
in her efforts to elevate them. " It was neither commercial 
enterprise nor royal ambition," writes Bancroft, " which 
carried the power of France into the heart of our continent ; 
the motive was religion. Religious enthusiasm founded 
Montreal, made a conquest of the wilderness, of the upper 
lakes, and explored the Mississippi. The Catholic Church 
created for Canada its altars, its hospitals, and its seminaries. 
* * # # rp^ nrst p errnanen t efforts of French enter- 
prise in colonizing America preceded any permanent Eng- 
lish settlement on the Potomac.'' 

MAINE. 

Many years ago this State was the hunting grounds of 
the famed Abnaki tribe, a branch of the great Algonquin 
family. Among the red men Catholicity made no nobler 
converts than the ancient warriors and chieftains of Maine. 
The story of their conversion is long and beautiful. My 
space will barely admit a dry, brief outline. 

THE JESUITS IN MAINE. \ 

In the northern part of the Unjon we find the French 
Jesuits as early as 16.09, eleven years before the Puritans 
came to Massachusetts. In that year the first Catholic 
chapel was reared in New England. Its site was Neutral 
Island, in Scoodic river. Finding this an unsuitable locality, 
a new mission, by the noble generosity of a pious French 



The Early Indian Missions, 93 

lady, was established by the Jesuit Fathers, Biard and Masse, 
in 1612, on Mount Desert Island, at the mouth of the Pe- 
nobscot, and in the present diocese of Portland. They 
named the mission Holy Savior. One day on penetrating 
to the main land Father Biard heard the sound of piteous 
wailing in a distant village. He hurried towards it. He 
beheld a strange sight — an Indian brave holding his dying 
child in his arms and the whole village gathered around 
him in loud sympathy. The heart of the good missionary 
was touched. He baptized the babe, prayed for its recovery, 
and his prayer was heard ! This was the first sacrament 
administered in the State of Maine. The dusky villagers 
regarded Father Biard as an envojr of Heaven. 

But disaster was about to frown on the new mission. 
While the buildings were merely in course of erection, a 
number of English ships under the bigoted and infamous 
Argall sailed past, attacked the place, killed Brother du 
Thet, and carried off all the others — priests and colonists. 
" Holy Savior's was now a ruin — the broken cross alone 
remained above the body of Du Thet to guard that land 
for Catholicity ; all was silent — no hymn, no voice of prayer ; 
no savages reclaimed for God and society were gathered 
there."* Thus was the first Abnaki mission destroyed by 
the English, a nation whose only words of peace for the 
Indian was the sound of the rifle ! 

We see that at the North, no less than at the South, 
Catholicity had taken possession of the American soil long 
before the names of Plymouth Eock and the Puritans were 
heard of on the shores of the New World. 

! 

FATHER DRTTILLETTE3, S.J., THE APOSTLE OF MAINE. 

Forty years passed away before another attempt was made 
to carry the Gospel to the wigwams of the Abnaki, in the 
forests of Maine, A warrior of that tribe had been con- 
verted at Quebec, and returning to his kindred, he told 
them of the wonderful blackgowns, the Great Spirit, and 



* Dr. Shea. 



94 Catholicity in the United States. 

the beauties of his new faith. They heard, admired, and 
sent a deputation of chiefs to Quebec to beg for a missionary. 
The enterprising Father Druillettes, S. J., responded to their 
call. In the fall of 1646, he established his mission on the 
npper Kennebec. Pressing duties obliged him, however, 
in the following May to return to Canada. "With profound 
sorrow his forest children saw him depart. So numerous 
were the urgent invitations for his return, that in 1650 he 
again bent his steps towards his loved Abnaki. After 
f our-and-twenty days of hardship he reached Norridgewock, 
the chief village of the tribe. All were in motion, and amid 
a volley of firearms, the chief embraced the missionary, 
crying: "I see well that the Great Spirit who rules in 
heaven deigns to look favorably on us since he sends as 
back our patriarch." The forests of Maine rang with their 
shouts of joy. They all exclaimed : " We have thee at 
last. Thou art our father, our patriarch, our countryman. 
Thou livest like us, thou dwellest with us, thou art an Ab- 
naki like us. Thou bringest back joy to all the country. 
We had thought of leaving this land to seek thee, for many 
have died in thy absence. We were losing all hopes of 
reaching Heaven. Those whom thou didst instruct per- 
formed all they had learned ; but their heart was weary, for 
it sought and could not find thee." Thus did this ancient, 
noble, and warm-hearted tribe receive their blackgown, the 
envoy of God. Here was a rich field. The words of truth 
fell on good ground, and produced a hundred-fold. By his 
Indian fiock Father Druillettes was more than revered — he 
was idolized. Hearing him accused in his absence, on one 
occasion, by an Englishman, they indignantly exclaimed : 
" Know that he is now of our nation, We have adopted 
him into the tribe, and regard him as the wisest of our chiefs ! 
"We respect him as the ambassador of Jesus! Whoever 
attacks him, attacks all the Abnaki tribe ! "* 

* The word Abnaki signifies "our ancestors of the East," a 
name given them by the other tribes. They are an original 
people— the most ancient of the American race. See Father 
Veti-omile's History of the Abnaki, 



The Early Indian Missions. 95 

Many interruptions attended the early missions in Maine; 
many zealous priests labored in the fruitful field ; and at 
length, every Abnaki was a devoted follower of the ancient 
faith.* Their territory being disputed ground between 
France and England, they were ever the faithful allies of the 
former. But as the power of France began to wane on the 
Atlantic coast, they suffered dreadful persecutions at the 
hands of the English — especially the fanatics of Massa- 
chusetts. " Expedition after expedition spread fire and 
death through their villages. The missionaries were driven 
out or slain, and the churches destroyed." f The brave 
Indians of Maine were hunted down because they professed 
the faith of Columbus ! But they wavered not. Under the 
guidance of the saintly and valiant Father Rale, S.J., who 
began his labors among them in 1695, they stood like a rock 
amid the surging sea. They even spurned the temporal 
advantages which were promised them in case they changed 
their creed. In 1713, Governor Dudley, of Boston, pro- 
posed to build their burned church if they would accept a 
minister instead of the Catholic blackgown. When the 
Abnaki orator heard this singular offer, with great dignity 
he arose and said : " You were here first, and saw me a long 
time before the French governors ; but neither you nor 
your ministers spoke to me of prayer, or the Great Spirit. 
You saw my furs, my beaver and moose skins, and of these 
only did you think. When I had much you were my 
friends, and only then. * * * * But when the French 
blackrobe came, though I was loaded with furs, he disdained 
to look at them. He spoke to me of the Great Spirit, of 
Heaven, of Hell, of the prayer which is the only way to 
reach Heaven. I heard him, and was delighted with his 
words. At last the prayer pleased me. I asked to be in- 
structed, and was finally baptized. Thus have the French 

* In the work of converting the Abnaki, the Jesuits were not 
alone. Franciscans and secular priests zealously toiled in the 
same field. 

t McGee. 



g6 Catholicity in the United States, 

acted. Had you spoken to me of the prayer* as soon as 
we met, I should now be so unhappy as to pray like you ; 
for I could not have told whether your prayer was good or 
bad. Now I hold to the prayer of the French; I agree to 
it ; I shall be faithful to it, even until the earth is destroyed. 
Keep your men, and your gold, and your minister. I will 
go to my French father ! " The church was rebuilt by the 
French. 

ENGLISH ATROCITY AGAIN. 

The atrocious murder of the venerable Jesuit, Father 
Kale, in 1724, is one of the most infamous deeds in the his- 
tory of the English Colonies. Long had the English thirsted 
for his blood. Many were the attempts made on his life. 
But guarded by Heaven and his faithful Indians, he for 
years escaped the rifle of the assassin. His last hour, how- 
ever, arrived. During the absence of the Abnaki warriors, 
a force of English and pagan Mohawks swooped down on 
the village. As the aged missionary heard the report of 
hostile guns, he rushed from his little chapel to aid his peo- 
ple. But he was the object the foe sought. " No sooner 
was he seen than every musket was turned upon him, and he 
fell at the foot of the cross, riddled with the small shot of 
the enemies' firearms. Rushing on him, the infuriated 
wretches hacked and mangled his palpitating corpse, clove 
open his head, broke his legs, and in their rage trampled 
upon him. Proceeding to the church, they rifled the altar, 
profaned the Adorable Host, and fired the sacred edifice ! "f 

Thus died the venerable Sabastian Bale, the profound 
Indian scholar, the greatest of the Abnaki missionaries, and 
one of the most illustrious Jesuits of North America. 

France, in 1763, ceded Canada to England. This was a 
destructive blow to all the missions, especially that of the 
Abnaki. 

For many years before the Bevolution these faithful sons 



*The Indians used the word prayer as we do the word faith. 
t Father Fitton : "History of the Church in New England." 



The Early Indian Missions, 97 

of Maine were without a priest. When the war of Inde- 
pendence came, they joined our forces, and took a noble part 
in that long struggle. " Orono, the Penobscot* chief," says 
Dr. Shea, " bore a commission wdiich he ennobled by his 
virtues and bravery. In all his charges from the wigwam 
and forest to the camp and the crowded city, he was ever 
faithful to his religion. When urged to frequent Protestant 
places of worship, as he had no clergyman of his own, he 
exclaimed : " We know our religion, and love it ; of you or 
yours, we know nothing I" 

When peace was restored, the Abnaki sent a deputation 
to Rev. Dr. Carroll to ask for a missionary. Presenting 
the crucifix of Father Hale, the chief feelingly said : " If 
I give it to thee to-day, Father, it is as a pledge and promise 
that thou wilt send us a priest." They soon had the happi- 
ness of seeing another blackgown — Father Ciquard. 

History presents no people more sublimely grand than 
the Abnaki, in their firm attachment to Catholicity. They 
were the first native Americans to embrace the faith in a 
body, and neither the changes of time, nor cruel wars, nor 
the persecutions of England, nor even the terrors of death 
have been able to shake their glorious allegiance to their 
God and their religion. 

NEW YORK. 
(1642—1713.) 

After Maine comes New York as the earliest scene of 
missionary labor in the North. This was the land of the 
renowned Iroquois, or Five Nations, the most fierce and 
powerful Indian clans in North America. Against the French 
and the Hurons of Canada they waged a long and deadly 
war. 

At the time our narrative begins, the most flourishing of 
all the Jesuit missions was established by the celebrated 



* The Abnaki are now known as the Penobscots and Passa- 
maquoddis. 

7 



98 Catholicity in the United States. 

Father de Brebeuf among the Hurons, south of Georgian Bay, 
in Upper Canada. From Quebec, as a centre, the apostolic 
sons of Ignatius sallied forth in all directions — north, south, 
east, and west. And from this distant point the star of faith 
first shone on the Empire State. In 1642, while proceed- 
ing up the St. Lawrence to the Huron mission, Father Isaac 
Jogues, S. J., was made a prisoner by the Mohawks. Car- 
ried into the heart of .New York State, the savages exhausted 
their fiendish ingenuity in torturing him. After fifteen 
months captivity, by the aid of the Dutch he escaped to 
New Amsterdam,* and, finally, found his way back to his 
native France. 

THE FIRST MARTYRS OF THE NORTH. 

He soon, however, returned to Canada, and at his own 
request was sent to found a mission among the Mohawks. 
On reaching the village of Caughnawaga — near the site of 
which stands the city of Schenectady — Jogues and his faith- 
ful companion, Lalande, were treacherously seized, and fell 
beneath the deadly tomahawk. " Thus," says a learned 
writer, "on the 18th of October, 1646, perished the first 
missionary who bore the cross within the territory of New 
York, and his blood has not been shed in vain for the faith." 

WARS AND MISSIONS. 

The massacre of Father Jogues was but the prelude to a 
new war on the part of the Iroquois. They invaded Canada, 
spreading terror and desolation along their course. A change 
of policy, however, soon induced two of the nations — the 
Mohawks and Onondagas — to express a desire for peace. The 
Onondagas even requested missionaries. To test their dis- 
positions, Father Le Moyne, S.J., who may be regarded as 
the successor of Jogues, was sent from Quebec, in July, 



* Now New York City. 



The Early Indian Missions. 99 

1654, to visit their cantons. He was kindly received by the 
whole tribe, among whom he remained for a few months, 
when he returned. 

Arrangements having been completed, Fathers Chaumo- 
not and Dablon left Canada to found a permanent mission 
in the Onondaga country. Arrived at the chief village, 
where they were warmly welcomed, the Jesuits called a 
convention of the tribe. Old and young assembled, and 
dusky chief and warrior sat down to hear the language 
of peace. Father Chaumonot, a master of the Indian 
tongue, and the most eloquent of all the Jesuit mission- 
aries — except the renowned Brebeuf — harangued the mul- 
titude. His clarion voice and beautiful words fell like sweet 
music on the ears of these rude and simple children of the 
forest. Their hearts were deeply touched. They crowded 
around the priests, chanting their songs of welcome. " Happy 
laud!" they sang, " happy land, in which the French are to 
dwell ;" and the chief led the chorus : a Glad tidings ! glad 
tidings !" At each pause all joined in the response — " Fare- 
well, war ! farewell, the hatchet ! Till now we have been 
mad ; but now we shall be brothers." 

Where the city of Syracuse now stands, St. Mary's Chapel 
was erected. " By the zeal of the nation," writes Bancroft, 
" it was finished in a day." " For marble and precious 
stones," says Father Dablon, " we employed only bark ; but 
the path to Heaven is as open through a roof of bark as 
through arched ceilings of silver and gold." In this humble 
log church, on the 14th of November, 1655, the holy sacri- 
fice of the Mass was celebrated for the first time in the State 
of Kew York. Thus the Onondaga tribe were first evan- 
gelized ; and the hills and valleys of central New York 
echoed the hymns of Catholicity. But success excites envy, 
and Satan is angered at the triumph of the cross. The medi- 
cine-men began openly to oppose the missionaries, and se- 
cretly urged the heathen Iroquois — still the great majority 
— to massacre the priests and all the French in their midst. 
" What these French blackgowns call baptism," said the 



ioo Catholicity in the United States, 

dusky ruffians, " is an evil charm intended to destroy the 
children of the Five Nations. Our safety lies in their speedy 
death. The dark night is the time." Such was the advice 
of these ignorant and wicked conjurers — the Indian Know- 
Nothings of the seventeenth century ! 

The missionaries, however, learned of the plot in time to 
save themselves from destruction. To lull their vigilance, 
the French gave a banquet to the tribe, on the evening of 
the 20th of March, 1658. Under the cover of night they 
escaped in canoes, and made their Way to Canada. Such 
was the termination of the first Onondaga mission, after 
three years of flourishing existence. 

During these years Fathers Bressani and Le Moyne braved 
the terrors of torture and death in their efforts to convert 
the fierce Mohawks. The former was treated with a bar- 
barity that baffles description — losing even nine of his 
fingers I* 

War now began. For several years the battle cry of the 
Iroquois rang along the banks of the St. Lawrence ; 
and the deadly tomahawk and still deadlier bullet whistled 
through the woods of Canada. The Mohawk and the son 
of France met. Bloody was the contest, and loud the clash 
of arms. 

The first to sue for peace, the Onondagas were also the 
first to ask again for the banished blackgowns. This was 
principally owing to the influence of the wise and distin- 
guished chief, Garakontie — one of the most illustrious char- 
acters in the history of the Five Nations. Hastening to their 
territory, the venerable Father Le Moyne concluded a peace. 



* On the 15th July, 1644, Father Bressani wrote from the Iro- 
quois country to the general of the Jesuits, at Rome : " I do not 
know if your Paternity will recognize the handwriting of one 
whom you once knew very well. The letter is soiled and ill- 
written ; because the writer has only owe finger of his right hand 
left entire, and cannot prevent the blood from his wounds, which 
are still open, from staining the paper. His ink is gunpowder 
mixed with water, and his table is the earth." 



The Early Indian Missions. 101 

He baptized two hundred children during his stay. For the 
last time he bade adieu to the land of the Iroquois, in Au- 
gust, 1661. He died in Canada four years after. Father Le 
Moyne deserves our veneration as the successor of the mar- 
tyred Jogues, " the first missionary who of his free choice 
proceeded to the wigwams of the terrible Mohawks."* 

War between the French and several of the tribes still 
continued. It was only in August, 1666, that a treaty of 
peace was signed at Quebec between the French and all the 
Iroquois nations, save the proud and sullen Mohawks. The 
Governor of Canada determined, pnce for all, to give a 
severe chastisement to these obstinate savages, the torturers 
of Bressani, and the murderers of Jogues and Lalande. At 
the head of 1,200 French soldiers and 100 Indians, he en- 
tered the territory of the Mohawks, swept their forces 
before him, and compelled them humbly to beg for peace. 
This was readily granted ; and they, at once, asked for 
missionaries. 

THE CROSS TOWERS ABOVE THE FIVE NATIONS. 

The close of the war was the signal for re-establishing all 
the missions. Zealous Jesuits spread themselves over the 
cantons of the Onondagas, Senecas, Cayugas, Oneidas, and 
Mohawks. "Wonderful are the ways of God. In 1668, 
the cross towered over every village from the Hudson to 
Lake Erie ; and the dreaded Mohawk became, above all 
others, a docile and devoted son of the Church. Touched 
by grace, the savage brave and the proud chieftain were as 
gentle as children. Caughnawaga, on the Mohawk, became 
a mission centre — the greatest in the Five Nations. It had 
its schools, its church, its fervent Catholic community. 

But there was still a crying cause of scandal, which pained 
the heart of the missionaries. " With deep affliction they 
saw that the Indian convert, whose instruction and conver- 
sion had cost so many an anxious hour, was often lost by 



Dr. J. G. Shea, 



102 Catholicity in the United States. 

the bad example and corrupting influence of his pagan 
countrymen, already depraved by their connection with the 
whites, and maddened by the liquor supplied by the New 
York traders."* Besides, the Christians were in many 
cases cruelly persecuted by their heathen kindred — always 
the majority. 

A NEW CAUGHNAWAGA FOUNDED. 

The missionaries bethought themselves of a remedy for 
this evil, namely, the formation of a colony of Catholic 
Indians apart from the others. This was soon carried into 
effect ; and a new Caughnawaga was established on the 
banks of the St. Lawrence, at St. Louis Eapids, some miles 
above Montreal. This village was finally placed on a firm 
basis in 1676, and contained Catholic representatives from 
all the Iroquois nations, a large number being Mohawks. 
Here they built one of the most beautiful churches in Can- 
ada, lived up to the sublime doctrines of our faith, and 
under the shadow of the cross, they found a promised land 
where prosperity and happiness blessed their toil, and where 
peace and religion cheered them in life and in death. 

CLOSE OF THE MISSION IN NEW YORK. 

But I must be brief. Yarious causes now led to the close 
of all the Iroquois missions. The emigration of the Cath- 
lic Mohawks to Canada terminated the mission among that 
tribe. Political events led to the close of the others. Eng- 
land claimed the State of New York, and by the treaty of 
Utrecht, 1713, France acknowledged her claim. The pres- 
ence of bigoted old England was the death-knell of the Cath 
olic missions among the Five Nations — missions where 
heroes and martyrs taught, and toiled, nor feared to shed 
the last drop of their blood. 

Such is an imperfect outline of the New York Indian 
missions. After the death of Le Moyne, the chief laborers 



* "History of the Catholic Missions." 



The Early Indian Missions. 103 

iii this memorable field were the Jesuit Fathers — Fremin, 
Bruyas, Menard, Gamier, Millet, and De Lamberville — 
" names not born to die." 



YEKMONT— An Indian Legend. 

From Indian tradition we learn that the Faith was early 
preached in Yermont. In the summer of 1615, a Francis- 
can missionary said Mass for the first time in the territory 
embraced by this State. During a few months he labored 
among the dusky hunters who roamed the eastern shores of 
Lake Champlain. When the man of God reached the hilly 
country east of St. Albans, c< they brought to him the beau- 
tiful Indian maiden of whom her race cherish the legend, 
that her declining health led her people to bring her to 
these hills, hoping the change from the low lands and damp 
atmosphere of her home to the bracing mountain air might 
prove beneficial. Instead of finding relief she only declined 
the more rapidly, so that she was soon unable to be carried 
back. She had heard whispers of the holy men who had 
come to teach her race the path to Heaven, and wistfully 
she had sighed daily, as she repeated the yearning aspira- 
tion : ( Oh ! if the Great Spirit would but let me see and 
listen to his messenger, I could die in peace ! ' 

" The Indians to this day, tell with what joy she listened 
to the good priest's words ; how eagerly she prayed that she 
might receive the regenerating waters ; how when they were 
poured upon her head her countenance became bright with 
the light of Heaven ; and how her departure soon after was 
full of joy and peace. Her burial-place was made on one 
of those eastern hills. It was the first Christian burial for 
one of her race in Yermont, and her people thought her in- 
tercession would not fail to bring down blessings upon all 
that region."* 

* " The Catholic World." 



104 Catholicity in the United States. 



WISCONSIN AND MICHIGAN. 

" While the intercourse of the Dutch," writes the learned 
Dr. O'Callaghan, " was yet confined to the Indians in the 
vicinity of Fort Orange, and five years before Elliott, of New 
England, had addressed a single word to the Indians, with- 
in six miles of Boston harbor, the French missionaries 
planted the cross at Sault Ste. Marie, whence they looked 
down on the Sioux country, and the valley of the Missis- 
sippi." How sublime was the activity and religious enter- 
prise of our Catholic missionaries ! In vain do we look 
among other creeds for a parallel. 

The immortal Jogues and his companion, Kaymbault, 
first planted the cross in the far west on the upper Lakes. 
In the summer of 1641, their light canoes skimmed over 
the crystal waters of the Huron ; and reaching the outlet of 
great Superior, they announced the Faith to over two thou- 
sand Indians. They could not, however, remain long. The 
brave, but aged Jesuit, Menard, with his white hah* floating 
to the wind, next came in 1660. Proceeding three hundred 
miles west of Sault Ste. Marie, he attempted to erect a mis- 
sion. Alone in the wilderness he perished by famine or the 
tomahawk. " Long afterwards," writes the great historian 
of our country, " his cassock, and breviary were kept as 
amulets among the Sioux." 

Allouez followed — for " the Jesuits never receded one 
foot "* — and in 1665 established the mission of the Holy 
Ghost at Lapointe, in the western extremity of Lake Supe- 
rior. The other famous missions, Sault Ste. Marie, Green 
Bay, and Mackinaw, were in turn erected. In this wide 
territory, and at these distant points, labored Marquette, 
Dablon, Allouez, Druillettes, Andre, and their successors. 
Tn many respects it was an ungrateful field — the seed of 
truth fell on hard ground. On one occasion Father Andre, 
while at Green Bay, had his mission-house burned. The 



* Bancroft. 



The Early Indian Missions. 105 

pagans did it. They detested the cross. " The devil," said 
a hardened old chief to the Father, " is the only great cap- 
tain ; he put Christ to death, and will kill you." 

Like his Divine Master, the brave Andre armed himself 
with patience, and at length touched their stony hearts. 
One hundred years rolled by ; France confiscated the prop- 
erty of the Jesuits ; their society was suppressed, and the 
missions terminated. Father Potier, S.J., the last of the 
illustrious band which labored around the great Lakes, died 
in 1781. 

THE MISSISSIPPI YALLEY. 

In 1673 the " Father of Waters " was discovered by the 
renowned Marquette. Missionaries explored it from the 
Falls of St. Anthony to the Gulf of Mexico, preaching the 
Gospel to the rude and dusky inhabitants along its banks. 
Marquette and Allouez labored among the Illinois. As 
years passed by, others extended the field even to Louisiana. 

One of the most pious and gifted Catholic ladies of the 
great "West was Mary, the daughter of the chief of the 
Kaskaskias. The name of the famous Catholic chief of the 
Illinois, Chicago, who lived during the early part of the 
eighteenth century, has become still more famous as the 
name of a great and promising city. 

Nor was the Mississippi Yalley without its martyrs. 
Fathers Poisson and Souel, S. J., were killed by the barbar- 
ous Natchez. The story of Father Doutreleau's escape from 
the fierce and treacherous Yazoos, in 1730, reads like a 
wild tale of romance. 

Here I must close this brief account of the early Indian 
missions in our country. With the suppression of the 
Jesuits, and the increase of English power, came the de- 
struction of all the missions from the Gulf of St. Lawrence 
to Lake Superior, and from Superior to the Gulf of Mexico. 
For the American Indians it was a dark day ; 

" But the darkest day 
Will surely pass away! " 



106 Catholicity in the L T 7iitcd States. 

INFLUENCE OF CATHOLICITY ON THE INDIAN. 

Catholicity is the only faith suited to the minds, hearts, 
and wants of all men — the ignorant savage, the simple 
peasant, or the profound scholar. No intellect is too great, 
none too small to find that peace which the world cannot 
give beneath the shadow of the cross. Our holy religion 
entirely transformed the Indian. He became a new man ; 
and among the dusky inhabitants of the backwoods of 
America, Catholicity counted some of her most fervent and 
devoted children. " Christianity," says' Father Marest, S. J., 
writing of the Illinois Indians, " Christianity* has softened 
their savage customs, and their manners are now marked by 
a sweetness and purity which have induced some of the 
French to take their daughters in marriage. We find in 
them, moreover, a docility and ardor for the practice of 
Christian virtues. The following is the order we observe 
each day in our mission : Early in the morning we assemble 
the catechumens at the church, where they have prayers, 
receive instructions, and chant some canticles. When they 
liave retired, Mass is said, at which all the Christians assist, 
the men placed on one side and the women on the other ; 
then they have prayers, which are followed by giving them 
a familiar sermon, after which each one goes to his labor. 
We then spend our time in visiting the sick, to give them 
the necessary remedies, to instruct them, and to console 
those who are laboring under any affliction. Afternoon the 
catechising is held, at which all are present — Christians and 
catechumens, men and children, young and old ; and where 
each, without distinction of rank or age, answers the ques- 
tions put by the missionary. As these people have no 
books, and are naturally indolent, they would shortly forget 
the principles of religion if the remembrance of them was 
not recalled by these almost continual instructions. Our 
visits to their wigwams occupy the rest of the day. In the 
evening all assemble again at the church, to listen to the 

* Letter of 1712. 



The Early Indian Missions. 107 

instructions that are given, to say their prayers, and to sing 
some hymns. On Sundays and festivals we add to the 
ordinary exercises instructions, which are given after 
Yespers. The zeal with which these good neophytes repair 
to the church at all hours is admirable ; they break off from 
their labors and run from a great distance, to be there at the 
appointed time. They generally end the day by private 
meetings, which they hold at their own residences, the men 
separately from the women ; and there they recite the rosary 
in alternate choirs, and chant the hymns, until the night 
is far advanced. These hymns are their best instructions, 
which they retain the more easily, since the words are set 
to airs with which they are acquainted, and which please 
them. They often approach the sacraments, and the custom 
among them is to confess and communicate once a fort- 
night. We have been obliged to appoint particular days 
on which they shall confess, or they would not leave us 
leisure to discharge our other duties. These are the Fridays 
and Saturdays of each week, and on these days we are over- 
whelmed with a crowd of penitents. The care which we 
take of the sick gains us their confidence ; and it is par- 
ticularly at such times that we gain the fruit of our labors. 
Their docility is then perfect ; and we have generally the 
consolation of seeing them die in great peace, and with the 
firm hope of being shortly united to God in Heaven." 

A COMPARISON". 

Catholic civilization cherished and elevated the Indian. 
It carried out the sublime maxim : " Do unto others as you 
would that they should do unto you." But did not Protest- 
antism with its boasted charity and liberality do the same ? 
Truth compels me to say no ! " The tribes evangelized by the 
French and Spaniards," writes Dr. J. Gr. Shea, " subsist to 
this day, except where brought in contact with the colonists 
of England, and their allies or descendants; while it is 
notorious that the tribes in the territory colonized by Eng- 
land have in many cases entirely disappeared and perished 



108 Catholicity in the United States, 

without ever having the Gospel preached to them. They 
live only in name on the rivers and mountains of our 
land." 

The voice of past ages cannot be stilled. The accusing 
accents of thousands of poor exterminated Indians rise from 
the hidden graves, and the ear of history cannot be deaf to 
the mournful sounds. The Puritans of New England 
utterly destroyed a great number of tribes ; but they did not 
convert even one to Christianity. " Where now," writes the 
learned Archbishop Spalding, "are the numerous and flour- 
ishing tribes of IS! ew England? Where are the Pokanokets, 
the Karragansetts, the Pequods, and the Mohegans, to say 
nothing of other tribes ? All have disappeared from the 
face of the earth, thanks to the cold-blooded policy and 
heartless cruelty of the Puritans ! They all vanished at 
the first dawn of English civilization ! " 

One time it is Win slow and his forces, who, with nothing 
but the right of might on their side, swoop down on the 
villages of the Narragansetts, spreading fire, and death, and 
destruction around them. Nothing escaped their savage 
vengeance — not even the Indian babes ! " Their old men, 
their women, their babes" says Bancroft, "perished by hun- 
dreds in the fire /" When the English attacked the Pe- 
quods, the same cold-blooded cruelty was exercised. " We 
must burn them ! " shouted Mason to his soldiers. Men, 
women, and children perished, "most of them," writes 
Bancroft, " in the hideous conflagration ! " Great God ! if 
this was not burning zeal for the unfortunate red man, 
where shall we find it ? 

The early statute book also bears traces of the singular 
love the Puritan had for the Indian. The following law 
was passed in Massachusetts in 1675 :* " Ordered ~by the 
Court, that whosoever shall shoot off a gun on any unneces- 
sarie occasion, or att any game whatsoever, except at an 

* The same year, be it remarked, that the renowned Marquette 
gave tip his soul to God on the lone shores of Lake Michigan 
laboring for the salvation of the Indians ! 



The Early Indian Missions, 109 

Indian or a "Wo'olfe, shall forfeit five shillings for every 
such shott, till further liberties shall be givenP* 

Such are a few glimpses at the unjust and shameful policy 
that guided Protestant counsels in dealing with the Indian. 
This was the rule. If there were honorable exceptions — 
individual efforts — they were both few and far between. 
Contrast such atrocious conduct with the heavenly action 
of Catholicity ! Think of her martyr-missionaries — the 
lion-hearted Brebeuf, the saintly Jogues, and a host of 
other immortal Catholic heroes ! The spirit that animated 
them yet survives. 

It hath not perished from the earth, that spirit brave and high, 
That nerved the martyr saints of old with dauntless love to die; 
Indeed, it hath not perished, God hath His soldiers yet, 
Even in this latter time of ours, earth with their blood is wet ! 



SOMETHING TO PONDER. 

Our divine Saviour was Himself the first and greatest of 
Catholic missionaries. He sent forth His Apostles saying : 
" Go, teach all nations." They obeyed with joy. Their 
successors followed up the heavenly work. To-day they 
continue it. "Would we know those Christian heroes and 
through them the true Church ? Then, let us demand of 
history the name of the grand Institution which taught, and 
which continues to teach, " all nations "—the proud Roman, 
the fiery Celt, the warlike Frank, the fierce Teuton, the 
rude Saxon, the indolent Asiatic, the roving American In- 
dian; let us demand of history the name of the sublime 
Institution which did not quail before pagan persecution 
and the mighty power of the Csesars; which converted 
Constantine and made Clovis bow to the cross ; which 
educated St. Peter, St. Paul, St. Augustine, St. Jerome, St. 
Ambrose, St. Patrick, St. Bede, St. Columbia, Alfred the 
Great, Charlemagne, St. Bernard, St. Thomas Aquinas, St. 



* Colonial Blue Laws, quoted by Archbishop Spalding in his 
Miscellanea, p. 364. 



no Catholicity in the United States. 

Francis Xavier, St. Francis de Sales, Brebeuf, Jogues, Mar- 
quette, Bossuet, Fenelon, Balmes, Carroll, England, Hughes, 
De Srnet, McHale, and MeCloskey ; which preserved learn- 
ing and literature amid the dark chaos of barbarian inva- 
sion; which taught men, for the first time, that they were 
equal, and struck the shackels from the feet of the slave ; 
which instructed, converted, and civilized all Europe ; which 
discovered America, spread the light of the Gospel from 
Greenland to Cape Horn, and was the only true friend the 
Indian ever had ; which has annals like a wondrous chain, 
connecting the days of the Apostles with the age of the 
Centennial : and, if our search is made with sincerity, and 
by the light of impartial history, we shall learn that this 
marvellous teaching body is no other than that divine, un- 
changeable institution — the Catholic Church. Examine 
it, and admire the handiwork of an Almighty Architect ! 
Nearly nineteen hundred years have rolled by, and unlike 
man and his frail works, the Church exhibits no signs of 
decay ! The Lord, at her right hand, has broken kings in 
the day of His wrath ! Generations and empires pass away, 
but she is still the same ! She saw the beginning, and she 
will see the end ! 



FATHER ISAAC JOGUES, S.J., 
The Apostle of New York. 

" Know how sublime a thing it is 
To suffer and be strong."— Longfellow. 

" This living martyr half clad in shaggy furs, kneeling on the snow among the 
icicled rocks, is alike a theme for the pen and a subject for the pencil."— Parkman. 

One of the brightest names in the missionary history of Amer- 
ica is that of Father Isaac Jogues. He was horn in the city of 
Orleans, France, on January 10, 1607. At the early age of 
seventeen he entered the Society of Jesus, and having laid a 
solid foundation of virtue, and gone through a brilliant course 
of study, he was ordained in 1636. 

Earnestly desiring a foreign mission, Father Jogues was sent 
to Canada ; and in the summer of 1636, he first beheld the 
ramparts of the since famous city of Quebec. He was at once 
sent to the Hurons of Ontario, among whom the illustrious 
Brebeuf had already toiled several years. Here in the snows of 
winter and the heat of summer, amid the trackless wilds of 
Canada, did the noble young French priest preach the Grospel to 
an ungrateful and savage race. Little we know of the hardships 
of these apostolic men amid the primeval forests of a northern 
clime. Then, a journey was something far different from a 
steamboat excursion of our day, on the Hudson or the St. Law- 
rence. 

On one occasion Father Jogues and his companion, in mid- 
winter, were sent to open a mission among the Indians of the 
Tobacco Nation. Their course lay from the village of Ste. 
Marie to a point near where the present town of Collingwood 
stands — a distance of some thirty or forty miles. Though un- 
able to find a guide, they courageously set out on their pious 
expedition. The forests were full of snow, and the soft moist 
flakes were still falling thickly, obscuring the air, weighing to 
the earth the boughs of spruce and pine, and hiding every foot- 
print of the narrow path. The Fathers missed their way, and 
toiled on till night, shaking down at every step from the bur- 
dened branches a shower of fleecy white on their black cassocks. 
Night overtook them in a spruce swamp. Here they made a fire 
with great difficulty, cut the evergreen boughs, piled them for a 

(in) 



1 1 2 Catholicity in the United States. 

bedj and lay down ; and, "praised be God," writes one of the 
travellers, " we passed a very good night."* 

A morsel of corn-bread formed their breakfast, and immedi- 
ately they resumed their journey. Without resting they pushed 
along the dreary route, till eight o'clock in the evening found 
them nearing the first Tobacco town, which consisted of a 
cluster of miserable huts. Here they were most unwelcome 
guests. The old Puritans of New England did not fear witches 
more than the red skins of the Tobacco tribe did the mysterious 
strangers. The savages did not fancy that the Jesuits had any 
such appendage as horns ; but they were sure the new-comers 
were dreaded conjurers! With such a reputation in advance of 
them, Jogues and his companion had little Indian courtesy to 
expect. And they got little. As the exhausted travellers en- 
tered one of the cabins, a sight met their gaze which would 
have been a strange one by daylight; it was doubly so by the 
nicker and glare of the lodge-fires. Scowling brows, side-long 
looks of distrust and fear, the screams of scared children, the 
scolding of squaws, the growling of wolfish dogs — this was the 
greeting of the strangers. However, a rude repast was given 
them. But, when the priests knelt down to their devotions, 
the head of the cabin began to curse and harangue : " Now what 
are these manitous doing ? They are making charms to kill us. 
I heard they were magicians ; and now when it is too late, I 
believe it." It was certainly astonishing that some enraged 
savage did not send a swift tomahawk into their unoffending 
heads ! 

Having spent five years among the Huron missions of Canada, 
Father Jogues penetrated westward and preached the Faith at 
Sault Ste. Marie, on Lake Superior. Thus he was the first to 
plant the cross on the soil of Michigan. 

In order to obtain supplies for his new mission, he proceeded 
to Quebec in 1642. In the summer of that year he was return- 
ing with a party of Hurons, numbering about forty, in twelve 
canoes. While quietly paddling along the St. Lawrence, near 
the present town of Sorel, they fell into an Iroquois ambuscade. 
Nearly all were killed, or taken. Father Jogues and his com- 
panion, Goupil, were among the captives. 

The victorious savages returned by way of the Richelieu River 
and Lake Champlain, through Lake George to the Mohawk 
towns. On reaching a spot, near which stands the historic 



* " The Jesuits in North America. 



The Early India?i Missions. 113 

Tieonderoga, the returning party was met by another band of 
some two hundred Mohawk warriors. Here on the side of a hill 
the prisoners were subjected to the most cruel treatment for the 
amusement of their ferocious captors. The Indians formed two 
lines, each warrior being first supplied with a heavy knotted 
stick. Through the narrow passage between the two lines, and 
up the steep height, the unhappy captives were obliged to wend 
their way. Heavily and rapidly fell the blows of the Indian 
clubs. While this severe beating were going on, the rocks and 
valleys echoed the hideous yells of the savages. This inhuman 
punishment was called running the gauntlet. Jogues, who was 
last in the line, fell powerless, drenched in blood and half 
dead. As the chief man among the French, he fared the worst.* 
They afterwards mangled his hands and applied fire to his 
body. Thus the first Catholic priest who trod the soil of New 
York State watered it with his martyr-blood. From the eleva- 
tion on which he stood a beautiful expanse of water met the 
gaze of the heroic Jesuit. It is now known as Lake George. 
Father Jogues was the first white man who saw it. It is to be 
sincerely hoped that this delightful lake will yet bear the hon- 
ored name of the saintly missionary, rather than that of a 
worthless English king. 

In a frightful condition, half-starved, and carrying a heavy 
load, Father Jogues was compelled to push on. 

Thirteen days passed away on his painful journey from the 
banks of the St. Lawrence to the Iroquois villages on the banks 
of the Mohawk. Here he was again twice obliged to run the 
gauntlet, which he happily terms ' ' the narrow road to Para- 
dise ! " In fact, his torments had merely begun. Joint by joint 
nearly all his fingers were cut off. His feet were similarly muti- 
lated ; while they burned his naked body with red-hot irons. 
These cruelties were repeated in the various Mohawk towns 
through which he was obliged to pass. The mind fairly revolts 
at the terrible recital of his sufferings. The good Father's 
young French companion, the brave and pious Goupil, had 
likewise to undergo the most cruel torments. He was seen 
instructing a child to make the sign of the cross, and the deadly 
tomahawk finished his holy career. The young hero died mur- 
muring the name of Jesus Christ. "He was," writes Father 
Jogues, ' ' a martyr, not only of obedience, but of faith and the 
cross!" 

A bigoted Hollander had informed the ignorant savages that 

* Parkmau. 
8 



H4 Catholicity in the United States. 

the sign of the cross " came from the devil !" Hence their fear 
of it, and the terrible vengeance which fell on the devoted head 
of the innocent Goupil. 

Father Jogues' painful captivity lasted for fifteen long months 
— months which were not spent in vain. Like a good angel he 
passed around, and God passed with him. So far as his re- 
straints would allow, he instructed children, and baptized dying 
infants — thus transforming little savages into little angels. He 
comforted numerous Huron prisoners, heard their confessions, 
and encouraged them to meet the terrors of death with manly 
fortitude and Christian resignation. Yes, even he, the noble 
Jogues, had his moments of consolation. It is true, he was 
among a race of the most ferocious savages. But, then, the 
happiness of opening Heaven to even one soul ! 

On a certain occasion while in company with some Huron pris- 
oners, he was thrown an ear of corn for his meal. To the husks 
there clung a few drops of rain-water, and with these he bap- 
tized two captive converts. 

His own fate he knew not. His life hung by a hair. He lived 
in daily expectation of the tomahawk, and would have welcomed 
it as a boon. But each day with renewed astonishment, he found i 
himself still among the living. Often would he wander among 
the forest wilds of New York, saying bis beads, raising his 
heart to God, and repeating passages of Scripture. ' ' On a hill 
apart," writes Bancroft, " he carved a long cross on a tree; and 
there in the solitude, meditated the Imitation of Christ, and 
soothed his griefs by reflecting that he alone, in that vast region, 
adored the true God of earth and Heaven. Roaming through 
the stately forests of the Mohawk valley, he wrote the name 
of Jesus on the bark of trees, engraved the cross, and entered 
into possession of these countries in the name of God — often 
lifting up his voice in a solitary chant." " This living martyr, 
half clad in shaggy furs, kneeling on the snow among the icicled 
rocks, and beneath the gloomy pines, bowing in adoration 
before the emblem of the faith in which was his only consola- 
tion and his only hope, is alike a theme for the pen and a sub- 
ject for the pencil."* 

Father Jogues' days of captivity, however, drew to a close. 
The Dutch of. Fort Orange, with much difficulty effected his 
release, generously paying a large sum for his ransom. And for 



* Paikman. 



The Early Indian Missions. 115 

the first time a Catholic and a martyr-priest sailed down that 
beautiful river, 

" Where Hudson's wave o'er silvery sands 
Winds through the hills afar." 

On arriving at New Amsterdam (now New York city), he 
was received with much honor by Governor Kieft, with whom 
he remained for some time. This was in the fall of 1643. Man- 
hattan Island was then a rude place, containing ab©ut five hun- 
dred inhabitants, a motley crowd of so many nationalities, 
that the Governor informed Father Jogues that eighteen lan- 
guages were spoken in their midst. The good Jesuit found just 
two Catholics — a young Irishman and a Portuguese woman. The 
warm-hearted son of Erin had the honor and happiness of mak- 
ing his confession, and receiving absolution from the martyr of 
the fierce Mohawks, the first priest who ever set foot on Man- 
hattan Island. This was the first time the Sacrament of Pen- 
ance was administered in the great Empire City, which is now 
the see of a Cardinal- Archbishop, and contains fifty Catholic 
churches. 

The hospitable Governor Kieft gave Father Jogues a new suit 
of clothes — something he was painfully in need of — and pro- 
cured him a passage in the first vessel bound for the shores of 
la belle France. A storm wrecked the vessel on the coast of Eng- 
land, and the martyr- Jesuit fell into the hands of some thievish 
wreckers — a band of men little removed in barbarism from the 
uncivilized Mohawks, that ranged the forests of New York. He 
was stripped of everything he possessed. Even his clothes were 
not spared. However, after many hardships he found his way 
across the English Channel in a collier's bark, and was landed 
on the shores of Brittany, on Christmas-day, 1643. . 

" In a rude sailor's coat," says De Courcy, " dragging himself 
along, with pain, leaning on a staff, the venerable Jesuit was 
no longer recognized. Hospitality was cordially extended to 
him in a peasant's cot ; here he was invited to share their morn- 
ing meal, but the missionary's only thought was to celebrate 
duly the festival by receiving the holy Eucharist, and he had the 
nearest church pointed out to him, where he had the happiness 
of approaching the altar. For sixteen months the pious relig- 
ious had been deprived of communion. The good Bretons 
lent him a hat and a little cloak to appear more decently in 
church. They thought him to be one of those unfortunate chil- 
dren of Catholic Erin, whom persecution frequently drove to 



t 1 6 Catholicity in the U?iited States. 

the shores of France ; but, when on his return from Mass, his 
charitable hosts saw the horrible condition of his hands, Father 
Jogues was compelled to satisfy their pious curiosity, by mod- 
estly relating his history, and the peasants of Leon fell at his 
feet overwhelmed with pity and admiration. He himself relates 
how the young girls,, moved by his account of his misfortunes, 
gave him their little alms. ' They came,' says he, ' with so much 
generosity and modesty, to offer me two or three pence, which 
was probably all their treasure, that I was moved to tears.' " 

By the assistance of these good peasants Father Jogues was 
enabled to reach the city of Rennes, which contained a college 
of his Order. It was early morning, and when the porter came 
to the door to answer the call, he beheld a poor, and almost 
deformed beggar. The stranger humbly asked if he could see 
the Rector. The porter hastily answered, that he was about to 
say Mass, and could not be seen at that hour. "But," persisted 
the stranger, ' ' tell him that a poor man from Canada would 
gladly speak with him." The Father Rector was putting on his 
vestments, when the porter whispered the message to him. At 
the name " Canada," which was the great missionary field of 
French Jesuits, the Superior disrobed, and hastily proceeded to 
the parlor. The poor and ragged traveller handed him a letter 
of character from Governor Kieft. Without even glancing at 
it the Rector quickly inquired : 

" Are you from Canada ?" 

"Yes." 

" Do you know Father Jogues ?" 

"Very well." 

" The Iroquois have taken him," continued the Rector; " is 
he dead? Have they murdered him?" 

"No," answered Jogues, "he is alive, and at liberty, and I 
am he. " As he uttered these words he fell on his knees, ask- 
ing his Superior's blessing. 

That was a day of joy in the College of Rennes. Great was the 
rejoicing among his fellow-religious over all France. They sup- 
posed him dead, and his sudden re-appearance amongst them 
was something extraordinary. At the French court he was 
received as a saint and martyr. Queen Ann, of Austria, kissed 
his mutilated hands. The nobility and ladies of the court vied 
in exhibiting their deep sentiments of respect and veneration 
for him. Indeed, the slave of the Mohawks became the revered 
and "admired of all admirers." The Pope granted him a spe- 
cial dispensation to celebrate Mass with his mutilated hands, 



The Early Indian Missions. 1 1 7 

saying: "It would be unjust, to refuse a martyr of Christ, the 
privilege of drinking the blood of Christ." 

It was the desire of all that Father Jogues should remain in 
France; but he sighed after his American missions, and returned 
to Canada in 1645. In July of the next year he was present at 
the peace negotiations at Three Kivers, between the French and 
Hurons and the Mohawks. This event led him to conceive 
bright hopes of founding a permanent mission among the Iro- 
quois. In May, 1646, he set out with a companion for the Mo- 
hawk castles, to confirm the peace already made. On this jour- 
ney he again passed by Lake George, to which he gave the name 
of Lake St. Sacrament. Having established peace on what he 
considered a firm basis, Father Rogues returned to Canada with 
the intention of making all the necessary preparations for the 
conversion of the Five Nations. 

He returned a second time with his young companion, La- 
land e, in September, 1646. The venerable man had a singular 
presentiment of his fate, for previous to his leaving Canada, he 
said to a friend: "I shall go, and shall not return." He had 
scarcely reached the confines of the Mohawk Nation when his 
danger became apparent. A little box which he had left behind 
on his first visit was now returned to him. The bad crops, the 
sickness, and all the mischief that had befallen the nation were 
attributed to the mysterious box! This sealed his fate. Sud- 
denly seizing the holy missionary, some Mohawks cut ' ' strips 
of flesh from his back and arms," at the same time cruelly 
taunting him. "You shall die to-morrow!" was his stern sen- 
tence. The star of his earthly hope had set. Lik^e our Divine 
Lord, he was to water the scene of his labors and his sufferings 
with the last drop of his drop. Next day the awful tomahawk 
did its appointed work — the saintly and immortal Jogues was 
no more ! A brave Iroquois warrior, who extended his arm to 
shield the martyr Jesuit from the death blow, had that limb 
cut off. " Thus died," says Parkman, "Isaac Jogues, one of the 
purest examples of Roman Catholic virtue which this Western 
Continent has seen." 

The faithful Lalande also met his death bravely. 

High on the palisades of the village of Caughnawaga was 
placed the head of Father Jogues, while his body was thrown 
into the Mohawk. The city of Schenectady stands near the 
spot where he received the fatal blow. His glorious death 
occurred in his thirty-ninth year, and on the 18th of October, 
1646. 



1 1 8 Catholicity in the United States. 

Christian heroism, gentleness, and nobility were predominat- 
ing elements in the beautiful character of Father Jogues. His 
modest, thoughtful, and refined nature shone through the deli- 
cate moulds of his finely-chiselled countenance. Though slight 
of frame, his activity was so great that few or none of the In- 
dians could surpass him in running. His power of endurance 
was remarkable. He was also a man of surpassingly fine liter- 
ary tastes, and an accomplished scholar. In the historical fir- 
mament of the Empire State, his name shines like a beautiful 
star. 

The hero of a Faith sublime, 

He lived on earth— hut not for time ! 



FATHER JAMES MARQUETTE, S.J., 

The Discoverer of the Mississippi, and the Apostle of the 
Mississippi Valley. 

" In his life he did. great wonders, and in his death he wrought miracles." — Eccles 

Never were the words of the Holy Book, that "the humble 
shall be exalted," more truly fulfilled than in the illustrious 
subject of this sketch. He fled from fame. He despised the 

fleeting glory of earth. Yet, both sought him followed him 

like his own shadow ! In the constellation of our great ex- 
plorers, he shines the brightest star. 

James Marquette was born at the ancient seat of his family, 
in the city of Laon, France, in the year 1637. The Marquettes 
were a noble stock of high antiquity and martial spirit, whose 
members have constantly figured in the dazzling wars of France. 
Our own Republic is not without its obligations to the valor of 
the Marquettes, three of whom died here in the French army 
during the Revolutionary war. James' father was a worthy 
representative of his ancient house; while his mother was Rose 
de La Salle, a lady of distinguished piety, and a near relative of 
the venerable John Baptist de la Salle, founder of the Brothers 
of the Christian Schools. 

He received an excellent education, his pious mother develop- 
ing in his character one of its most beautiful traits — childlike 
and sublime devotion to the Immaculate Virgin. In his seven- 
teenth year he entered the Society of Jesus. Fourteen years of 
character-building — of retreat, study, and teaching — passed 
away, and he was invested with the sacred dignity of the priest- 
hood. Taking St. Francis Xavier as his patron and model, he 
ardently sought a foreign mission to some heathen people. Soon 
his wish was gratified. 

"Buoyant with life and health " he landed at Quebec on Sep- 
tember 20, 1666. At Three Rivers, eighteen months glided by in 
the study of the Algonquin and Huron languages. He was 
appointed to the Lake Superior missions, and began that long 
and painful journey, of many hundred miles, over rivers, lakes, 
and wilderness, which led to his destination. In 1668 he 
founded the famous mission of Sault Ste. Marie, " and planting 
his cabin at the foot of the rapids, on the American side, he 
began his missionary career." He instructed, labored, and soon 
built a church — the first sanctuary of the faith raised at that 
cradle of Christianity in the West. But a missionary was urgently 
(119) 



120 Catholicity in the United States. 

needed for Lapointe, and to "that ungrateful field," Marquette 
with joy bent his steps. Here, indeed, it was up-hill work. The 
Ottawas and Hurons, among whom he was now stationed, were 
fearfully corrupt. As he himself testifies, they were "far from 
the kingdom of God, being above all other nations addicted 
to lewdness, sacrifices, and juggleries."* 

In the letter quoted (dated .1669), Father Marquette for the 
first time mentions the Mississippi. He says : "When the 
Illinois! came to Lapointe they pass a large river, almost a league 
wide. It runs north and south, and so far that the Illinois, who 
do not know what canoes are, have never yet heard of its 
mouth. * * * This great river can hardly empty in Virginia, 
and we rather believe that its mouth is in California. If the In- 
dians who promise to make me a canoe do not fail to keep their 
word, we shall go into this river as soon as we can with a 
Frenchman and this young man %. given me, who knows some 
of the languages ; we shall visit the nations which inhabit it, in 
order to open the way to so many of our Fathers who have long 
awaited this happiness. This discovery will also give us a com- 
plete knowledge of the southern and western sea." 

However, the clouds of war were gloomily overshadowing 
Lapointe. Provoked by the Hurons and Ottawas, the fierce 
Sioux swooped down on their villages and obliged them to fly. 
Father Marquette followed his fleeing Hurons to Mackinaw, 
founded the mission of St. Ignatius there, and built a chapel in 
1671. This rude log church " was the first sylvan shrine raised 
by Catholicity at Mackinaw." 

The star of hope which lit up his fancied pathway to the 
"Father of Waters," now grew dim, and at last faded almost 
out of view. Still he hoped against hope, labored among his 
Indians, and fervently prayed to the Most Blessed Virgin to 
obtain for him the privilege of discovering the great river, 
and of spreading the light of the Gfospel among the dusky in- 
habitants of its banks. 

Two years passed away; and one day late in the fall of 1673, a 
canoe approached Mackinaw, and landed. It contained Jolliet, a 
French Canadian gentleman of learning and experience, who had 
orders from the Count de Frontenac, Governor of Canada, to 
go on the discovery of the Mississippi, taking Father Marquette 
as his companion and guide. "The day of the Immaculate 



* Marquette's letter to his Superior, Le Mercier. 

+ Au Indian tribe from whom the State of Illinois derives its name. 

t A young Ottawa Indian. 



The Early Indian Missions. 121 

Conception of the Blessed Virgin," says the saintly priest, 
" whom I had always invoked since I have been in this Ottawa 
country, to obtain of God the grace to be able to visit the 
nations on the Mississippi, was identically that on which Mr. 
Jolliet arrived." Father Marquette was enraptured at the good 
news. The whole winter was spent in making the necessary 
preparations. A rude map of the river was drawn up from in- 
formation received from the Indians, and all facts of any 
value were carefully made in note-books. "The discovery was 
dangerous, but it was not to be rash; all was the result of calm, 
cool investigation, and never was chance less concerned than in 
the discovery of the Mississippi. "* In the terse words of Father 
Marquette : ' ' We took all possible precautions that, if our enter- 
prise was hazardous, it should not be foolhardy." 

On the 17th of May, 1673, two canoes with Marquette, Jolliet, 
and five men set out, and their nimble paddles cut the bright 
surface of Lake Michigan. They soon reached Green Bay. 
Here Marquette tells us : "I put our voyage under the protection 
of the Blessed Virgin Immaculate, promising her that if she did 
us the grace to discover the great river, I would give it the name 
of Conception." They proceeded up Fox River, crossed by a 
portage to the Wisconsin, sailed down that stream, and reached 
the mouth of the long-desired Mississippi, which, says Mar- 
quette, " we safely entered on the 17th of June, with a joy that 
I cannot express." 

The Jesuit was a close observer, and attentively remarked all 
the peculiarities of the renowned river — birds, beasts, fishes, 
plants, trees, Indians — nothing escaped his scientific eye. His 
acuteness of observation was only equalled by his descriptive 
power. His own narrative! of the exploring voyage is a charm- 
ing piece of composition. Quickly their light canoes fled down 
the mighty stream, "proceeding on their way amid a solitude 
frightful by its utter absence of man." At length, on the 25th 
of June, they saw foot prints on the shore, and a beaten path 
leading to a beautiful prairie. Here they landed, and leaving 
their men to take care of the canoes, Marquette and Jolliet 
directed their steps inland to an Illinois village, where they were 
well received with a great many savage ceremonies. Jolliet told 
them that he represented the Governor of Canada, the re- 
nowned white chief; and that Marquette was the ambassador 



* Jesuit Relations. 

f To be found in Dr. Shea's "Discovery and Exploration of the Mississij^pi.™ 



122 Catholicity in the United States. 

of the Great Spirit. After the usual greetings, the grand Sachem 
arose and said : "I thank the blackgown and the Frenchman 
for taking so much pains to come and visit us ; never has the 
earth been so beautiful, nor the sun so bright as to-day! * * * 
I pray thee take pity on me and all my nation. Thou knowest 
the Great Spirit who has made us all ; ask him to give me life 
and health, and come and dwell with us that we may know 
him."* He then made them presents, among others a valuable, 
but all-mysterious calumet. 

"This council," says Marquette, " was followed by a great feast 
that consisted of four courses, which we had to take with all 
their ways. The first course was a great wooden dish of saga- 
nimity — Indian meal boiled in water and seasoned with grease. 
The master of ceremonies, with a spoonful of saganimity, pre- 
sented it three or four times to my mouth, as we would do with 
a little child. He did the same to Mr. Jolliet. For a second 
course he brought in a second dish containing three fish; he 
took some pains to remove the bones, and having blown upon 
it to cool it, put it in my mouth, as we would food to a bird. 
For the third course, they produced a large dog which they had 
just killed, but learning that we did not eat it, it was withdrawn. 
Finally, the fourth course was a piece of wild ox, the fattest 
portions of which were put into our mouths. " Then came the 
parting, amid numerous ceremonies. Nearly six hundred In- 
dians escorted the priest and his companion to their canoes, 
and saw them embark. 

After passing through many adventures and dangers — too 
numerous to relate— they reached the mouth of the Arkansas. 
Here they halted, and after much deliberation, resolved to 
return. Marquette #nd his companions learned all they wished 
to know — " that the Mississippi undoubtedly had its mouth in 
the Gulf of Mexico." By proceeding further they might fall into 
the hands of the Spaniards, then at war with the French. 

On the 17th of July, they turned the prows of their canoes 
about, and began the painful and laborious work of ascending 
and stemming the currents of the majestic river. Green Bay 
was reached four months after their departure from it. 

"Had all the voyage," says Father Marquette, " caused but 
the salvation of a single soul, I should deem all my fatigue well 
repaid ; and this I have reason to think, for, when I was return- 
ing, I passed by the Indians of Peoria, who brought me to the 



* Marquette's Narrative. 



The Early Indian Missions. 123 

water's edge a dying child, which I baptized a little before it ex- 
pired." Sublime man, to him the salvation of one soul was more 
than ail his discoveries ! According to Spark's " Life of Mar- 
quette," the entire distance traversed by the saintly explorer and 
Jolliet was 2,767 miles — a good subject for the easy-going people 
of to-day to ponder ! 

Jolliet proceeded to Canada to publish the news of the great 
discovery to the world, while the humble Marquette remained at 
Green Bay to recruit his declining health before renewing his 
labors among the Indians. "He sought no laurels, he aspired to 
no tinsel praise." By an accident in shooting one of the St. 
Lawrence rapids, Jolliet lost his map and papers — a circum- 
stance that gave a double value to Father Marquette's map. The 
latter was afterwards published by the Superior at Paris. A good 
copy of it maybe seen in Dr. Shea's "Discovery and Exploration 
of the Mississippi," a valuable work of much learning and re- 
search. 

The remaining part of the story of Marquette's heroic life is 
short, but sublime. His superhuman labors had broken down 
his youthful frame. During the winter of 1674, he lay on his sick 
couch, the victim of a complication of diseases. When the sum- 
mer of the same year arrived, and his good health had partly 
returned, he received the necessary orders to establish a mission 
among the Illinois — in fulfillment of his promise, when descend- 
ing the Mississippi. On the 25th of October, he set out for Kas- 
kaskia. Leaving Green Bay, with two men and a number of 
Indians, he* coasted along the western shore of Lake Michigan, 
reaching the Chicago River in December. Weak in health, with 
a severe winter staring him in the face, Father Marquette could 
not think of making the overland journey to Kaskaskia. He 
determined to winter where he was, his two faithful French com- 
panions remaining with him. His rude winter-cabin was erected 
on the site of the since great city of Chicago. Frequently he 
playfully told them that that was his last voyage, that his end 
was near. 

Hearing of his illness, the Illinois in great grief sent a depu- 
tation to visit their blackgown. He received the Indians with 
great kindness, promising to make every effort to reach their 
village, were it but for a few days. " On this," says Marquette, 
' ' they bid me take heart and stay and die in their country, as I 
had promised to remain a long time. " The Indians then returned 
to their winter camps. 

His sickness did not prevent him from spending that long win- 



124 Catholicity in the United States. 

ter in prayer, meditation, and retreat. Feeling his weakness 
daily increase, and fearing he would not be able to fulfil his 
promise to the Illinois he and his companions had recourse to 
the most Blessed Virgin by a novena. Their prayer was heard. 
As spring returned, so did a portion of the good priest's strength. 

On the 8th of April, he reached Kaskaskia, and was received 
as an angel from Heaven. On the Monday of Holy Week he 
began his instructions. Soon a rustic altar, adorned with pic- 
tures of the Most Blessed Virgin, was erected, and Mass cele- 
brated for the first time in his new mission. Chiefs and warriors, 
young and old, gathered around their beloved blackgown ; and, 
there, at least, the seeds of the Gospel fell on good ground. 

Easter was past, and his Illinois mission established, when the 
painful malady returned with renewed force. Well aware that 
he had reached the boundary line of life, the indomitable Jesuit 
set out for Mackinaw, hoping to die among his religious brethren. 
He passed by the mouth of the St. Joseph River, proceeding to 
the north along the eastern shore of Lake Michigan. "His 
strength now gradually failed, and he was at length so weak 
that he had to be lifted in and out of his canoe when they landed 
each night." 

A hero to his latest breath, he neglected none of his priestly 
duties. Every day he recited his breviary, and made a medita- 
tion on death. On Friday evening he told his two French com- 
panions with a face radiant with joy, that to-morrow was to be 
his last day on earth. He pointed out the banks of a little river, 
at a point where it fell into the lake, as the spot where he wished 
to die. Calmly and carefully he gave all the directions for his 
burial ; and for the last time heard the confessions of the two 
men, who wept like little children. Embracing them, he asked 
their pardon ; and taking his crucifix in his sick hand, he looked 
at the sacred emblem, thanking God for granting him the grace 
to die alone,* a Jesuit, and a missionary of Jesus Christ. His 
last words were, " Mater Dei Memento Met " — Mother of God, re- 
member me.f And thus on the lone, wild shores of Lake Mich- 
igan, died, in his thirty-eighth year, on Saturday, the 18th of May, 



* This may seem strange. But it must be remembered, that his great pat- 
ron was St. Francis Xavier, who died on the lone shores of an Eastern sea. 

t Jesuit Relations. "The river where he died," writes Parkman, "is a 
email stream in the west of Michigan, some distance south of the promon- 
tory called the ' Sleeping Bear.' It long bore his name, which is now borne by 
a larger neighboring stream." " Discovery of the Great West," p. 71. 



The Early Indian Missions. 125 

1675, Father James Marquette, the first explorer of the Missis-* 
sippi, and the Apostle of the Illinois. 

He was a man who, in all that constitutes real greatness, hero- 
ism, and sublimity of life, commands the admiration of our coun- 
try. Often invoked as the angel guardian of Lake Michigan, 
more than one miracle has "been wrought by his holy interces- 
sion. 

In disposition, Father Marquette was full of sunshine, joy, and 
even playfulness. His letters reveal him to us as a polished and 
profound scholar. He was the first to give a theory of the lake 
tides, and science has not added one iota to his discovery and 
explanation. If the Society of Jesus produced but Father Mar- 
quette alone, it would be forever entitled to the lasting gratitude 
of all true Americans. 



CATHERINE TE HGAHKWITA, 

The Saintly Mohawk Maiden. 

The sublime influence of Catholicity on the life of the Indian 
is nowhere better illustrated than in the saintly subject of this 
brief sketch. She is the Indian virgin par excellence. While the 
great chiefs and lordly sachems of her once powerful and war- 
like race are forgotten, the name of this simple and pure-souled 
girl is held in honor and veneration. More than one able pen 
has told the charming story of her heroic and innocent life. I 
shall chiefly follow Father Cholenek, S.J., (her confessor, under 
whom she made her first communion, who gave her the last 
sacraments, and was present at her holy death,) in his long 
and interesting letter to his Superior concerning her. 

Catherine was born at Caughnawaga,* the chief town of the 
Mohawks, situated on the Mohawk river, in 1656, about ten 
years after the martyrdom of Father Jogues at the same place. 
Her father was a heathen Mohawk chief; her mother, a Chris- 
tian Algonquin. They had two children — a boy and a girl. The 
Iroquois missions had not yet been opened by the Jesuits, and 
no opportunity had arisen to have the children baptized, when 
the ravages of the small-pox carried away Catherine's father, 
mother, and little brother, leaving her an orphan at the age of 
four years. She was taken into the family of her uncle, one of 
the leading chiefs of the tribe. 

The small-pox having weakened her eyes, she was unable to 
bear the glare of light, and hence was obliged to remain whole 
days shut up in the wigwam. By degrees she began to love 
seclusion, and thus her modesty and purity were partly shielded 
from rude contact with a corrupt and savage society. As she 
grew older, she became very active and serviceable to her aunts. 
She ground the corn, went in search of water, and carried the 
wood; for such, among the Indians, were the common employ- 
ments of young girls. The rest of her time she spent in the man- 
ufacture of various little articles, for which he possessed an ex- 
traordinary skill. Her industry guarded her innocence. Among 
the Indian women, idleness was the source of an infinite number 
of vices. They had an extreme passion for gossiping visits, and 
showing themselves in public places, where they could display 



* The city of Schenectady stands near the site of this ancient Indian town. 
(126) 



The Early Indian Missions, 127 

all their trinkets and finery — a sort of vanity not by any means 
confined to civilized nations. 

In 166? Father Fremin and two other Jesuits visited the 
Mohawk castles for the purpose of establishing a mission among 
that tribe. They arrived at a time when the people were plunged 
into all sorts of social riot and intemperance. No one but 
Catherine, then eleven years of age, was in a fit state to receive 
them. She lodged the missionaries, and with singular modesty 
and sweetness, attended to all their wants. The dignified and 
courteous manners of the Jesuits, and their regular habits of 
prayer — all deeply impressed this simple child of the forest. 
She never forgot this first sight of the noble blackgowns. She 
even intended to ask for baptism ; but her modest reserve pre- 
vented her, and in a few days the priests directed their steps to 
other villages in the valley of the Mohawk. 

When the young maiden became of marriageable age, many 
trials beset her pathway. Her relations' wishes were not hers. 
These sensual and ignorant savages understood not the lofty 
motives which inclined her to a single life. She admired, loved 
purity long before she understood the excellence of that beau- 
tiful virtue. Hence she was persecuted as an obstinate girl — 
treated as a slave. But arming herself with a sweet patience 
— constant as it was admirable — this simple child, amid the 
forests of New York, baffled the rude efforts of her bitterest 
foes. 

Father James De Lamberville, S.J., came to erect a mission 
at Caughnawaga, in 1675. With a secret joy Catherine attended 
the daily prayers and instructions. Her long-cherished desire 
of becoming a Christian was increased; still she feared the hos- 
tility of her pagan uncle, in whose power she entirely was. 
Even her timid modesty sealed her lips. But an occasion to 
open her heart soon presented itself. Some days after Lamber- 
ville's arrival, while most of the village were in the field or 
woods, he began to visit the cabins to iustruct the sick, and 
such as remained. A wound in Catherine's foot had kept her at 
home. Joy lighted up her girlish countenance as the good 
priest entered. At once she confided to him her desires, the 
long-treasured wish of her heart to be a Christian, the oppo- 
sition of her friends, their intention to compel her to marry, to 
which she was strongly disinclined. Delighted as the mission- 
ary was to have discovered such simplicity, candor, and cour- 
age, he was far from hastening her baptism. The winter was 
spent in instructing her, and in examining the character she had 



128 Catholicity in the United States. 

till then borne. Even her enemies paid their tribute of respect 
to her really beautiful character. With a holy joy she received 
baptism on Easter Sunday, 1676, and was named Catherine, 
which signifies pure. She was then in her twentieth year. 

"Faithful to her conscience," says Dr. Shea, " when unaided 
by the Gospel light, Catherine, as may easily be supposed, now 
gave her soul entirely to God. Her devotions, her austerities, 
her good works, were at once determined upon and perseveringly 
practiced in spite of the obstacles raised by her kindred. Sun- 
days and holidays beheld her the sport of their hatred and 
cruelty ; refusing to work in the fields, she was compelled to 
fast, for they deprived her of food. She was pointed at by the 
children, and called in derision ' the Christian.'' A furious brave 
once dashed into the cabin to tomahawk her, but awed by her 
calm and dignified mien as she knelt to receive the blow, he 
slunk back as from a superior being." Worse than all — more 
painful than all — black calumny raised its "viper-head " against 
her. She bore the dreadful trial with sublime meekness ; and 
her sweet innocence finally lived it down. But she sought 
peace, and that inestimable blessing was not to be found in the 
society of the corrupt pagans of her native town. Her Chris- 
tian countrymen, it will be remembered, had formed a village 
on the banks of the mighty St. Lawrence, near the rapid above 
Montreal. For this she sighed, as for the promised land. Fi- 
nally, after many adventures and dangers — one of which was a 
miraculous escape from the tomahawk of her furious pagan 
uncle — she reached the new Caughnawaga,* in Canada. 

Here, as she grew in age she advanced in grace and virtue. 
Having seen the nuns of Yille Marie, and learned their mode 
of life, she desired as far as possible to imitate them, and con- 
secrate herself to Cod, not by a simple promise, such as she had 
already made, but by a vow of perpetual virginity. 

"Who will teach me," she would exclaim, "what is most 
agreeable to Cod, that I may do it ?" Her confessor tried her 
a long time before he would consent to let her pronounce the 
desired vow, which she finally made on the Feast of the Annun- 
ciation with great fervor, after receiving holy communion. 
From this to her precious death, her path was far from being 
one of roses. But her beautiful life was drawing to a close. 
She took sick in the fall of 1679, and her weakness increased as 
the winter passed away. When Holy Week arrived, she sank 



* Caughnawaga signifies (: the Bapids." 



The Early Indian Missions. 129 

rapidly, and several days before, informed her confessor of the 
moment, day, and hour at which her death would occur. On 
Holy Wednesday, 1680, about 3 o'clock in the afternoon, after 
receiving the last sacraments with seraphic devotion, she 
breathed her last. Just before departing she sweetly murmured 
the names of Jesus and Mary. Thus died Catherine Tehgahk- 
wita, the Lily of the Mohawks, the Guardian-Angel of the swift 
and mighty Rapid, near which are her tomb and the great cross 
that towers above it. Soon this became a point for pilgrims, 
1 ■ where the prelate and the viceroy came alike to kneel and 
pay homage to exalted virtue, as they invoked on themselves 
and their charge the blessings of Heaven." Many well-authen- 
ticated cures have been wrought by her intercession; among 
others that of Father Colombiere, canon of the Cathedral of 
Quebec, in 1696; and Du Luth, Commander of Fort Frontenac 
(Kingston), who, by a novena to her in 1696, was cured of the 
gout which tormented him for over twenty-three years. 

On the 23d of July, 1843, a beautiful cross, twenty-five feet 
high, was erected over Catherine's tomb. There, were assem- 
bled the Indians of Caughnawaga, headed by their missionary 
and chiefs. Hundreds of French, Irish, English, and Americans 
gathered around to witness the imposing ceremony. The cross 
was blessed by the Vicar-General of Montreal, and "then slowly 
raised amid the chants of the church, the thunder of the can- 
non, and the mingled shouts of the men of many climes and 
races." 

How did she walk this sun-dimmed earth so purely, 
Her white robes gathered from its tarnish free ? 
How did she guide her fragile bark securely 
O'er the wild waves of life's tempestuous sea ? 
Ah ! 'twas her ceaseless care to " watch and pray'''' — 
To call on Him whom winds and waves obey ! 

9 



DANIEL GARAKONTIE. 

"the mind's the standard or THE man." 

The State of New York has produced few men whose lives are 
more worthy of study and admiration than that of Garakonti6, 
the wise and eloquent Indian chief. Born at Onondaga, he was 
the nephew of the famous Tododho, long the great sachem ol 
the Iroquois league. The name, Garakontie, which signifies 
" the sun that advances," was prophetic of his bright future. 

In 1655, when Fathers Chaumonot and Dablon came to open 
the first mission among the Onondagas they met, among other 
chiefs, one in the prime of life, possessing great influence, which 
he had gained, not on the war-path, but in the wigwams of the 
council, where he was noted for his eloquence, ability, and 
political wisdom. This was the subject of our brief sketch. It 
is the first we hear of him. 

He often listened with attention to the pointed and eloquent 
language of Chaumonot, but gave no exterior sign that he 
believed in the new doctrines preached by the Jesuit. Carefully, 
but silently the shrewd chief studied the principles of Catho- 
licity, the lives led by the missionaries, and the system of 
civilization they were gradually endeavoring to introduce among 
his nation. He approached these subjects in the spirit of a wise 
philosopher, and came to the conclusion that Christian civiliza- 
tion and the Christian religion were the only remedies for the 
effectual preservation of his people. Still, he strictly kept his 
thoughts to himself. He did not join with the converts in their 
worship, and at length the mission ended. 

The fierce war of 1658, and succeeding years, between the 
French and Iroquois now began. It was then, and not till then, 
that Garakontie exhibited his real sympathies. He openly 
became the protector of the Christians — the earnest advocate 
of peace. And it was principally through his influence that 
peace was finally restored. The blackrobes were invited 
back, and to the day of his death the eloquent chief was the 
firm friend of religion and the French. His aid and his counsels 
were ever at the service of the missionaries. 

For the settlement of an important question, an assembly of 

chiefs met the Governor of Canada, at Quebec, in the fall of 

1669. The illustrious Bishop Laval — the first prelate in Canada 

-and all the chief officers of the government attended the con- 

Ci3o) 



The Early Indian Missions. 1 3 1 

ference. When it came Garakontie* 's turn to speak, he arose 
with much simple dignity, and discoursed with a clearness, 
wisdom, and eloquence that astonished his most cultivated 
hearers. He concluded his speech by declaring that he had care- 
fully examined Catholicity, loved it, was charmed at its sublime 
principles, and gracefully turning to the Bishop, he begged to 
be baptized. This was a singular, but not entirely unexpected 
act. For years this Demosthenes of the forest had listened to 
the instructions of the Jesuits, was their best friend ; besides, his 
irreproachable life was known to all. 

The old Cathedral of Quebec witnessed the solemn ceremony. 
There, amid the descendants of the Crusaders, men of noble 
lienage in the olden world, amid Huron s and Algonquins from 
Canada, Mohegans from the Hudson, Chippeways from Lake 
Superior, and Iroquois from every tribe along the Mohawk and 
Genesee, stood Garakontie to receive baptism from the hands 
of Laval, as Clovis did centuries before at the hands of Remy. 
With calm attention he followed the rite. Clear and distinct 
were his responses as to the doctrines he would embrace, posi- 
tive to sternness itself his declaration of adherence to Chris- 
tianity. Then amid the thunder of the cannon of Fort St. Louis, 
the Governor standing by as his sponsor, the waters flowed on 
his head, and the greatest Iroquois of the epoch, the virtual head 
of the league, was now the Christian Daniel Garakontie.* 

From this to his last hour he lived up to the principles of the 
holy religion he so manfully embraced. Whether amid his na- 
tive hills in New York or in councils at Albany, Montreal, Fort 
Frontenac,t or Quebec, Garakontie ever raised his voice for the 
faith. "After his baptism," writes the learned author of the 
Catholic Missions, "he never committed a wilful fault, but 
showed in the woods of America a character worthy of the 
primitive church, by the wondrous union of the magnanimous 
virtues, and those ' little virtues ' which give peace and con- 
fidence to all around." 

Nothing, however, provoked him more than the silly bigotry 
exhibited against Catholicity by the English and Dutch of 
Albany. To show openly what he thought of such narrow 
minded people, zeal led the great chief on one occasion to enter 



*Dr. J. G. Shea, 

+ At the laying out of the ground for Fort Frontenac (now Kingston, 
Canada), three historic personages were present. Frontenac, Governor of 
Canada ; La Salle, the great explorer ; and Daniel Garakontie, the celebrated 
Catholic Chief. See Parkma&'s Discovery of the Great West. 



132 Catholicity in the United Slates. 

the meeting-house in that town and kneel down to say Ms beads. 
The clergyman commanded him to leave. "What! " exclaimed 
Garakontie, ' ' you will not allow me to pray in the house of 
God? You cannot be Christians; you do not love the prayer! " 

His wigwam was nearly two miles from the chapel, but that 
did not prevent him from attending Mass regularly with his 
wife, whom he had converted . 

While on his way to the midnight Mass on Christmas, 1675, 
he contracted a severe cold. As the new year approached, his 
malady increased. Warned by his dangerous state, he made a 
last and humble general confession. The good missionary 
lavished every care on him ; but in spite of all kindly efforts the 
great sachem sank daily. When the chiefs gathered around his 
dying bed, he gave them his last counsels — eloquent even in 
death. Then turning to the Jesuit Father he said : ' ' Write to 
the Governor of Canada that he loses the best servant he had 
in the cantons of the Iroquois, and request my Lord Bishop who 
baptized me, and all the missionaries, to pray that my stay in 
purgatory may not be long." 

His hour came, and bowing his head, he exclaimed: " Onne 
onage die ca " — Behold, I die! These were his last words. He 
peacefully expired amid the prayers ascending to Heaven for 
the repose of his soul. Our Centennial Year is the two hun- 
dredth anniversary of his holy death. 

Altogether, Daniel Garakontie was a most remarkable man. 
He seldom spoke, but his wise, polished, and powerful language 
commanded attention. A deep thinker, his singularly prac- 
tical mind grasped the most difficult problems in politics, 
religion, and civilization. Many a ruler and statesman of this 
nineteenth century might well envy, his upright conscience, 
brave heart, and clear head. He at once saw that European 
civilization was far superior to that in which he had been trained ; 
and overcoming the bias of habit, he became its disciple and 
its earnest propagator. Eminently a man of progress and enter- 
prise, he adopted the dress of the whites, and even in his ad- 
vanced years learned to read and write. But the crowning 
feature of his character was his manly virtue, his purity of life, 
his enthusiastic love of his faith. The Indian Cicero, his 
actions were as eloquent as his words. 



CHAPTER III. 



a 



THE COLONIAL CHURCH — MARYLAND, " THE LAND OF THE 
SANCTUARY." 

(1634-1775.) 

" Ah ! Freedom is a noble thing."— Ltdgate, the old poet-monk. 

THE CHURCH ON A THORNY ROAD— THE MOTHER OF BIGOTS — LORD BAL- 
TIMORE AND HIS COLONY — THE LANDING — A " CROSS IN THE WILDER- 
NESS ''—LIBERTY— WARMED VIPERS — CATHOLIC LIBERALITY AND 
PROTESTANT INTOLERANCE — THE MARYLAND PENAL CODE — PENN- 
SYLVANIA — NEW YORK — NEW ENGLAND — SUMMARY AND CONCLUSION. 

In the preceding chapter, I endeavored to give a correct 
bird's-eye view of the Indian missions and the noble Catholic 
heroes who labored and laid down their lives for the salva- 
tion of the red man. The story of the Church among the 
colonists will now claim our attention. The interest of the 
narrative is only surpassed by its sublimity. It covers a 
period of nearly a century and a half — a period, during the 
greater part of which, Catholicity walked a thorny road in the 
English colonies of America. 

The intelligent reader need not be reminded of the intol- 
erant attitude which England assumed towards the Catholic 
Church, when she apostatized from it, in the days of King 
Harry of infamous memory. For three hundred years she 
employed the most cruel and satanic engines of destruction 
for the utter annihilation of the creed of Alfred the Great, 
within her dominions ; and the most debased and intriguing 
policy for its injury without them. Whether on the banks 
of the Potomac or the Hudson, the Thames or the Shannon, 
her penal laws waged a fiendish war on the Catholic and his 
faith. In vain do we search history for a parallel. But, 
when Britain had exhausted her fanaticism, spent her power 
and her wrath, and become somewhat ashamed of herself, 

(133) 



134 Catholicity in the United States, 

the foe of the ancient faith began to respect what she could 
not destroy, and cooled down to that state of indifference — 
subject to fits and changes — which we witness to-day. It is 
far from pleasant to relate the infamous tricks of a worn-out 
bigot. But I aim at truth, not amusement; and, of all 
things, a timid, cringing attitude least becomes the truth. 
Truth is bold, because it is the truth. 

THE FOUNDER OF FREEDOM IN" AMERICA. 

When Lord Baltimore became a Catholic, he knew but 
too well the stern code that frowned on the religion of his 
choice. The happy scheme of founding a Catholic colony 
on the shores of the New World, as a refuge from persecu- 
tion, flashed on his mind; and, after some delay, he ob- 
tained from Charles I. the grant of a large tract of land 
lying north of the Potomac. He named it Maryland, in 
honor of the Catholic queen, Henrietta Maria. Its charter, 
drawn up by his own hand, is the noblest document in our 
early history — an immortal document, the Jlrst colonial char- 
ter which guaranteed liberty of worship to all Christians, 
and secured a voice to all free men in making the laws.* 
This charter had scarcely received the King's signature, 
when the good Lord Baltimore died. His rights and privi- 
leges passed to his eldest son, Cecil Calvert, the second Lord 
Baltimore, who commissioned his brother, Leonard Calvert, 



* By the charter of Maryland, the Proprietary was empowered 
"for the good and happy government of the province to ordain, 
make, and enact laws, whether pertaining to the public state of 
the province or the private utility of individuals, by and with the 
advice, assent, and approbation of the freemen or the greater 
part of them, or of their delegates, or deputies, who were to be 
called together by him for the framing of laws, when and as often 
as need should require, and in such form as to him should seem 
most expedient." 

Streeter's ' ' Papers Relating to the Early History of Maryland, " 
p. 5. Published January, 1876. For a copy of this valuable col- 
lection, I am indebted to the courtesy of my friend, John Mur- 
phy, Esq., the well known Catholic Publisher of Baltimore, Md. 



The Colonial Church — Maryland. 135 

to carry out their father's designs, and, for that purpose, 
appointed him Governor of the new colony. Leonard Cal- 
vert was a brave man and a good Catholic, who set about 
his undertaking in the noble spirit of a Columbus. The ex- 
pedition consisted of two small vessels, the Ark and the 
Dove, onboard of which were the gov erno." Fathers Andrew 
White and John Altham, of the Society of Jesus, and about 
two hundred English and Irish emigrants, "nearly all of whom 
were Catholics and gentlemen of fortune and respectability, 
who desired to fly from the spirit of intolerance which per- 
vaded England, and to rear up their altars in freedom in the 
wilderness.''* In November, 1633, they sailed from the 
Isle of Wight, having, as the Apostle of Maryland writes, 
piously " placed their ships under the protection of God, 
imploring the intercession of the Blessed Virgin, of St. 
Ignatius, and all the guardian angels of Maryland." f 

" It was," says McSherry, " a mighty undertaking, stand- 
ing out in history as an era in the progress of mankind." 

THE LANDING. 

After a most stormy passage of four months, their eyes 
beheld the long-looked-for shores of their new home ; " and 
they returned thanks to God for the beautiful land which 
He had given them — for this was Maryland." \ They first 
landed on the small island of St. Clements. To quote from 
Father White's admirable journal : " On the day of the An- 
nunciation of the Holy Virgin Mary, the 25th of March, in the 
year 1634, we offered in this island, for the first time, the 
sacrifice of the Mass ; in this region of the world it had never 
been celebrated before. The sacrifice being ended, having 
taken upon our shoulders the great cross, which we had 
hewn from a tree, and going in procession to the place that 
had been designated, the governor, commissioners, and other 
Catholics participating in the ceremony, we erected it as a 

* McSherry. 

t Relatio Itineris in Marylandiam. 

\ McSherry. 



136 Catholicity in the United States. 

trophy to Christ the Saviour, while the Litany of the Gross 
was chanted humbly on our bended knees with great emo- 
tion of soul." * Here was a veritable " cross in the wilder- 
ness." Indeed there is something so sublimely grand in this 
brief, but touching narrative, that in our age of unbelief and 
materialism, we * ause and almost wonder if we are reading 
a dream, or a reality. But it is no dream. It is the true 
story of how the Catholic Pilgrim Fathers of Maryland first 
took possession of our shores. They were men proud of their 
ancient and beautiful faith. They nobly preferred an altar 
in the desert to a coronet at court. 

On reaching the mainland, the governor purchased from 
the peaceful Indians a tract of country about thirty miles in 
length — now comprised in the county of St. Mary. The 
pilgrims took solemn possession of the soil on the 27th of 
March, 1 634. The city of St. Mary was founded ; and here 
freedom obtained its first home in the Western World. In- 
deed, the Catholic Pilgrim Fathers of Maryland were the 
founders of civil and religious liberty in America.\ 

* Relatio, p. 33. 

t Of late this fact, this ancient glory of Maryland, has again 
been thoroughly discussed, and as triumphantly proved. The 
illustrious Cardinal Manning, in his " Vatican Decrees," pp. 89-90, 
was warm in generous praise of the liberality of Lord Baltimore 
and his model colony. Mr. Gladstone, the British statesman, 
and soi-disant theologian, who would not for the world agree 
with the Cardinal about anything, foolishly attacked Catholic 
Maryland by denying that its early liberties originated with the 
Catholics, or, in fact, that they deserved any credit in the mat- 
ter. His historical performance is simply ridiculous, coming as 
it does from an eminent man. He has clearly proved one thing, 
at least — that his ignorance of the Catholic Church is only ex- 
ceeded by his ignorance of American history ! It is quite evi- 
dent that the gentleman never read a history of Maryland, 
though several were written before he was born. The historical 
works of Wynne, Douglas, Bozman, McMahon, Davis, McSherry, 
Bancroft, and others — all prove that the British ex-premier is 
simply an egregious blunderer, a man, as Sidney Smith would 
say, "splashing in the froth of his own rhetoric ! " 



The Colonial Church — Maryland. 137 

What is also worthy of admiration, it may be stated that 
the utmost harmony subsisted between the Catholic colonists 
and the Indians. " Maryland," says McSherry, " was almost 
the only State whose early settlement was not stained with 
the blood of the natives." * x " We need not be astonished to 
learn that a colony thus founded on justice and freedom 
grew and flourished. 

Fathers White and Altham divided their time between 
the settlers and the Indians. They were soon reinforced 
by Fathers Brock, Copley, and Fisher, f Two Capuchin 
Friars also came to aid the good work, in 1643. Religion 



Speaking of the early Catholics of Maryland, the learned and 
accurate historian, Davis (a Protestant), says : "Let not the 
Protestant historian of America give grudgingly. Let him tes- 
tify with a warm heart, and pay with gladness the tribute so 
richly due to the memory of our early (Catholic) forefathers. 
Let their deeds be enshrined in our hearts and their names re- 
peated in our households. Let them be canonized in the grate- 
ful regards of the Americans ; and handed down, through the 
lips of a living tradition, to his most remote posterity, In an 
age of credulity, like true men, with heroic hearts, they fought 
the first great battle of religious liberty, and their fame, without 
reference to their faith, is now the inheritance, not only of Mary- 
land, but also of America." 

4 'Mr. Gladstone and Maryland Toleration,'' a pamphlet of 24 
pages, by Richard H. Clarke, LL,D., is an able and exhaustive 
review of the English statesman's assertions. 

* In Massachusetts, at one time, it was the same to shoot a 
wolf, or an Indian ; in Rhode Island the poor savages were sold 
like cattle. Even Roger Williams approved the sale of Indians. 
Our early history requires to be better known. 

t In the records of the General Assembly of Maryland held at 
St. Mary's, in 1637, we find that Fathers White, Altham, and 
Copley were summoned to sit as members ; but ' ' Robert Clarke 
made answer for them, that they desired to be excused from 
giving voices in this Assembly ; and was admitted." 

Their names, however, are on the alphabetical list of the mem- 
bers of the Assembly of 1638, 

See pp. 20 and 50 " Papers Relating to the Early History of 
Maryland ." 



138 Catholicity in the United States. 

reigned alike in the town of St. Mary's and the wigwams of 
the Indians ; and the sun of happiness and prosperity shed 
its genial rays on this "land of the sanctuary.' ' The truth 
contained in the famous lines of the venerable old monk, 
Lydgate, were indeed verified : 

" Freedom all solace to man gives, 
He lives at ease, that freely lives." 



THE HOME OF FREEDOM EN" AMERICA. 

Soon the fame of this home of liberty spread abroad, and 
towards it the persecuted of every clime bent their ateps. 
" The Roman Catholics who were oppressed by the laws of 
England, were sure to find a peaceful asylum in the quiet 
harbors of the Chesapeake, and there, too, Protestants were 
sheltered from Protestant intolerance."* The Puritan who 
was hunted out of Anglican Yirginia, and the peaceful Qua- 
ker whose ears were cropped in Puritan New England, 
found a refuge among the liberal and warm-hearted Catho- 
lics of Maryland.f 

Ten years passed away before misfortune frowned on the 
fair scene I have so imperfectly described. A party of Pu- 
ritans who were expelled from Yirginia in 1642, and were 
received with open arms in prosperous Maryland, soon 
began to manifest the spirit of insurrection. In Clayborne 



* Bancroft. 

t One of the oldest existing colonial compositions is the first 
will made in Maryland. It is dated, 1635. I give a few extracts : 
" In the name of God, Amen. I, William Smith, by the deare 
goodness of God in perfect health of body and perfect use of 
judgment, &c. * * * I profess that I die a member of the 
Catholique Bomane Church, out of which there is no salvation." 
Mr . Smith being a good Catholic, leaves, among other things, 
*'foure pounds for the good of my soul, desiring Holy Church 
to pray for the same. Mr. Streeter says that for " distinctness, 
brevity, and point," this will is u a model of its kind." 

See " Papers Relating to the Early History of Maryland," 
p. 282. 



The Colonial Chtirch — Maryland. 139 

a bold and lawless man who was plotting to overthrow 
the government of Lord Baltimore, they fonnd a worthy 
leader ; and with base ingratitude, these vile men turned 
their arms against the kind friends who had succored 
them in the hour of need. Like vipers they turned about, 
and bit the very benefactors who had warmed them into 
life. In 1644, Clayborne and his Protestant mob triumphed. 
Leonard Calvert was obliged to fly, and with him fled peace, 
justice, and religion. Many of the Catholics were robbed 
of their possessions, and banished from the Province. For 
two years lawlessness, usurpation, and intolerance freely 
stalked the land. Even the altars of religion were ruthlessly 
overthrown ; the Apostle of Maryland and the other peace- 
ful missionaries were seized, put in irons, and, like crimi- 
nals, shipped to England, where for a long time they were 
cruelly imprisoned. However, the return of Governor Cal- 
vert with a body of troops, in 1646, restored peace and order 
to the Catholic homesteads of St. Mary's. 

The good Father Fisher in 1648 was enabled to shake 
the chains from his feet and return to his flock. " By the 
singular providence of God," he writes to his Superior, " I 
found my flock collected together, after they had been scat- 
tered for three long years ; and they were really in more 
flourishing circumstances than those who had oppressed and 
plundered them. With what joy they welcomed me, and 
with what delight I met them, it would be impossible to 
describe. Indeed, they received me as an angel of God. I 
have now been with them a fortnight, and am preparing 
for a painful separation. The Indians summon me to their 
aid, for they have been ill-treated by the enemy since I was 
torn from them. I hardly know what to do, as I cannot 
attend to all."* 

By degrees, several of the Jesuit Fathers returned to their 
missions; and their establishments finally took such firm 
root in the soil of Maryland, that all subsequent persecution 



* Campbell. 



140 Catholicity in the United States. 

and intolerance failed to remove them. They were the rock 
of the Church. The surging sea of bigotry rolled around 
them, but in vain the waves dashed and broke. On this rock 
the flame of the ancient faith was kept alive. Catholicity, 
guarded by the faithful sons of Loyola, withstood a storm 
which lasted for nearly a century. 

BRIGHT EXAMPLE OF CATHOLIC LIBERALITY. 

But, did the Catholics, now that they were restored to 
power, return persecution for persecution? No; with a 
noble magnanimity, all the Puritan rebels were pardoned, 
save the ringleader.* Nor did Catholic liberality end here. 
In 1649, the General Assembly f was convened, and the 
famous Toleration Act passed — an act " that must for- 
ever render memorable the founders and people of Mary- 
land."^; It is an immortal monument of Catholic charity 
and liberality in an age when bigotry reigned supreme in 
every Protestant land ; in an age when Catholics were pro- 
scribed by the Episcopalians of Yirginia and the Puritans 
of Massachusetts! 

The object of this celebrated act was to erect new safe- 
guards for the religious liberty of the colonists, and to con- 
firm solemnly what had been already granted by the charter 
of Lord Baltimore. The simple words of this noble enact- 
ment are as follows : " Whereas, the enforcing of conscience 
in matters of religion, hath frequently fallen out to be of 
dangerous consequence, in those commonwealths where it 
has been practiced, and for the more quiet and peaceable 
government of this province, and the better to preserve mu- 
tual love and unity amongst the inhabitants ; therefore, be it 



* McSherry. 

t This Assembly was composed of eleven Catholic and three 
Protestant voters. See Davis' " Day-Star of American Free- 
dom," p. 138. The composition of this Assembly is also ably dis- 
cussed by Dr. R. H. Clarke in his '' Gladstone and Maryland 
Toleration ." 

X McSherry. 



The Colonial Church — Maryland. 141 

enacted, that no person or persons whatsoever, within this 
province, or the islands, ports, harbors, creeks, or havens 
thereunto belonging, professing to believe in Jesus Christ, 
shall from henceforth be any ways troubled, or molested, or 
discountenanced, for or in respect of his or her religion, nor 
in the free exercise thereof, within this province or the 
islands thereunto belonging, nor any way compelled to the 
belief or exercise of any other religion, against his or her 
consent.* 

PROTESTANT INTOLERANCE. 

Only five years passed away before the clouds of another 
storm gathered, and burst with renewed fury on the devoted 
people of Maryland. The execution of King Charles in 
England was immediately followed by the rise of Cromwell 
and Puritanism into power. Like a shock of electricity the 
event was felt in America — in Maryland The Puritans 
were at once in arms ! With aid from England, they 
triumphed ; called together an assembly, in 1654, from which 
Catholics were rigidly excluded ; revoked the memorable 
Toleration Act ; denounced the ancient faith ; and, at 
once, issued a decree denying the protection of the law to 
Catholics ! f Pity and indignation alternately arrest the 
mind in its efforts to find language sufficiently strong to de- 
nounce the ingratitude, baseness, and villainy of these 
wretched fanatics who struck at liberty, outraged their very 
benefactors, placing beyond the pale of the law the brave 
and generous Catholics who, but a few years before, so kindly 
received them. We have no space to describe the scenes of 
anarchy that ensued. 

In 1660 the new King restored Lord Baltimore to all his 
rights as proprietor ; and peace and liberty once more smiled 
on the shores of the Chesapeake. 

During this calm, Catholicity grew and flourished ; and for 
thirty years nothing occurred to disturb the harmony which 
reigned among all creeds and classes in the province. But, 
— ^ 

* Bacon's Laws . t HcSherry. 



142 Catholicity in the United States. 

in 1688, the tocsin of bigotry was again sounded. The 
Catholic James II. was forced off his throne, and William 
or Orange, a Dutch Protestant, soon wielded the sceptre of 
Alfred the Great. In 1692, a Protestant governor was sent 
to Maryland, and the Anglican Church was established by 
law. The most shameless enactments now became the order 
of the day. The penal code reigned supreme in Catholic 
Maryland ! 

PROTESTANTISM REIGNS IN MARYLAND. 

Protestantism came, and Liberty fled from the banks of 
the Potomac ! 

A new " law " was passed in 1701 " to prevent the in- 
crease of Popery," which, together with a few other precious 
enactments, I here summarize for the information of our 
centennial generation, and the honor (?) of what is some- 
times ridiculously called " the mother country." 

(1.) Catholic bishops and priests were forbidden to say 
Mass, or in any way exercise their ministry. (2.) Catholics 
were deprived of the right of elective franchise, unless they 
renounced their faith. (3.) Catholics were forbidden to 
teach. (1.) Catholics were obliged to support the established 
(Anglican) Church. (5.) Catholics were forced to pay a 
double tax. (6.) It was strongly recommended that " chil- 
dren were to be taken from the pernicious influence of Popish 
parents." (7.) A Catholic child, by becoming a Protestant, 
could exact his share of property from his parents, "as 
though they were dead." (8.) Catholic emigrants were for- 
bidden to enter Maryland. But my hand refuses to write 
more of the odious and insane decrees which threatened the 
very existence of the men who founded that beautiful " home 
of liberty," which fanaticism was rapidly transforming into 
a penal colony — a land of slaves ! 

At last, the foolish animosity against Catholics became so 
intense " that they were forbidden to appear in certain parts 
of the towns ! " This painful state of affairs continued down 
to the days of the Revolution — a period of seventy long 



The Colonial Church — Maryland, 143 

years. During that portion of the eighteenth century all the 
foregoing laws remained in full force, except the first, which, 
in course of time, was so modified that " Catholics were per- 
mitted to hear Mass in their own families and on their own 
grounds." 

A NOBLE RACE. 

Notwithstanding all these cruel restrictions, the descend- 
ants of the Maryland Pilgrims remained faithful, with a 
few exceptions, to the Church of their fathers. If Catho- 
licity did not increase much, at least it did not wither away 
before the jeers and menaces of persecution. The more 
wealthy Catholics sent their sons and daughters across the 
Atlantic to be educated in the religious institutions of 
Europe. For instance, John Carroll, the first archbishop of 
Baltimore, and his cousin Charles, the celebrated signer of 
the Declaration of Independence, were both educated by the 
Jesuits in France. Thus the ancient faith was kept alive in 
the " Land of the Sanctuary," and formed the germ of the 
flourishing American Church which we behold in the days 
of our Centennial. God blessed His faithful few. They 
triumphed over every obstacle, and smiled at British tyranny 
and intolerance. In the Maryland Jesuits, the Catholics 
possessed a noble priesthood, that stood by them in all their 
trials, and bravely kept the banner of faith flying aloft in 
the face of the foe ! 



SIR GEORGE CALVERT, LORD BALTIMORE. 

" The path of the just is as the shining light."— Pkovekbs. 

The most illustrious name among our colonial founders is 
that of the Catholic peer, Lord Baltimore. He was the son of 
Leonard Calvert, of Yorkshire, England, and was born about 
the year 1580. His parents being Anglicans, he was, of course, 
brought up in the same belief. Young George was sent to Ox- 
ford University, and such were his rare talents and application, 
that at the age of seventeen he graduated, with high honors, 
Bachelor of Arts. A tour on the Continent completed his edu- 
cation. 

In his twenty-fifth year he married Miss Minne, an accom- 
plished young lady of Herdforshire ; and a short time after, 
through the influence of Sir Robert Cecil, the Prime Minister, 
he obtained a position at court. In honor of his patron, he 
named his eldest son Cecilius, afterwards the worthy inheritor of 
his name and his noble designs. Calvert's promotion, from one 
office to another, was now rapid : ' ' for his ability and diligence 
had already attracted the attention and won the esteem of the 
king, who in 1617 conferred upon him the honor of knighthood, 
having already appointed him one of the clerks of the privy 
council." In 1620 he was made Secretary of State, with a pen- 
sion of five thousand dollars a year. He afterwards became a 
member of the House of Commons, represencing, first, York- 
shire, and then the University of Oxford. His distinguished 
integrity, ability, and eloquence were recognized by all. 

The cruel persecution of the Catholics then going on in Eng- 
land, touched the generous heart of Sir George Calvert. He 
made a profound examination into their faith and their prin- 
ciples. The religion of Bede, Alfred, and the Black Prince 
assumed new beauties the more carefully it was scrutinized. 
]STew light was shed on his penetrating mind. If persecution 
was to be the lot of the true followers of Jesus Christ, then there 
could be little difficulty in finding them out ! With the courage 
and manliness inspired by grace, he became a Catholic in 1624. 
His conscience no longer allowing him to hold his position as 
Secretary of State, he at once tendered his resignation to 
James I. "I am now,' 1 said the brave knight, " a Roman Cath- 
olic, so that I must be wanting to my trust, or violate my con- 
science in the discharge of this office." James, though a bigot of 
(i44) 



The Colonial Church — Maryland. 145 

the worst stamp, " was not unfrequently generous to the open 
and candid, and was so moved by Calvert's honest avowal, that 
while he accepted his resignation, he continued him as a mem- 
ber of the privy council for life, and soon after created him Lord 
Baltimore, of Baltimore, in Ireland."* 

To found a colony in the New World, as a refuge for his per- 
secuted co-religionists, now became the great object of Lord 
Baltimore's life. His heart was grieved at the foolish animos- 
ity and wicked intolerance that everywhere surrounded him. 
Before his conversion he had purchased a portion of the island 
of Newfoundland, was a member of the Virginia Company, and 
took great interest in colonial affairs generally. He now en- 
deavored to turn this knowledge to good account. With his 
family he sailed for Newfoundland in 1626, and spent two years 
and over $100,000 in laboring to establish a colony there. But 
he was painfully disappointed. Nature was not to be changed. 
The severe climate and rugged soil forbade the hope of estab- 
lishing a nourishing community in that bleak island, with its 
cloudy skies and long winters. 

In 1628 he sailed for Virginia, with new prospects lighting up 
his pathway. Again he was doomed to disappointment. There 
nature was kind, but man was cruel. Scarcely had he landed 
when the bigots, like so many mosquitoes, began to buzz around 
his path. He was requested to take the barbarous oaths of su- 
premacy and allegiance — "iron-clad" formulas, which every 
good Catholic would scorn in his soul to pronounce. Lord Bal- 
timore refused, of course, to take the proposed oaths, and was 
compelled to leave the waters of Virginia. He then sailed up 
the Chesapeake, and explored a portion of the present State of 
Maryland. The noble pioneer " was pleased with the beautiful 
and well-wooded country which surrounded the inlets and in- 
dentations of the great bay; and determined there to found a 
new state, where conscience should be free, and every man 
might worship God according to his own heart, in peace and 
perfect security."! 

In order successfully to carry out this project, he returned to 
England in 1628; but from this till 1632, little is known respect- 
ing the details of his career. Charles I. had succeeded his 
father, James, upon the throne. To him Lord Baltimore made 
application for the grant of territory; and with his own hand 
drew up a charter, famous for its liberality, which he likewise 
presented for the king's approbation. Remembering Lord Bal- 

* McSberry. \ McSherry. 

io 



146 Catholicity in the United States, 

tiniore's services to his father, and moved, perhaps, by the in- 
tercession of Henrietta Maria, his Catholic queen, Charles di- 
rected the patent to be issued.* But before this was executed 
the father and founder of Maryland passed to his reward. He 
died piously in the faith of his choice, April 12th, 1632. On the 
20th of June, 1632, the charter received the king's signature. 
Lord Baltimore's title and privileges were inherited by his eldest 
son, Cecilius Calvert, who carried out his illustrious father's de- 
signs in the manner elsewhere narrated, f 

The personal appearance of Lord Baltimore was suggestive of 
the eminent qualities of his mind. His was a singularly truth- 
loving and generous nature. The calm, massive forehead and 
large, penetrating eye, were truly expressive of his great abilities, 
and of the wisdom, serenity, and depth of his soul. His mildness 
and magnanimity were only equalled by the manly integrity of 
his character. In an intolerant age and country, he was a 
model of that true liberality which springs from Christian char- 
ity. To possess truth and save his soul, he was ready to sac- 
rifice every earthly hope. Maryland is his monument, and the 
great city of Baltimore shall transmit his name to future ages. 



McSherry. t See p. 135. 



The Colonial Church — Maryland, 147 

PENNSYLVANIA. 

(1683—1775.) 

WILLIAM PENH". 

After Maryland, the early Church, took most firm root in 
Pennsylvania. The celebrated Penn, in creed a Quaker, 
following the illustrious example of Lord Baltimore, estab- 
lished his colony on the basis of religious freedom. In Janu- 
ary, 1683, he founded Philadelphia, the " City of Brotherly 
Love," and proclaimed his liberality by enacting that as 
God is the only judge of man's conscience, every Christian, 
without distinction of sect, shall be eligible to public em- 
ployments. The persecuted and the oppressed were not 
slow in finding their way to the peaceful banks of the Dela- 
ware. Irish Catholics, especially, hastened to enjoy free- 
dom under the tolerant sway of Penn. 

But no sooner had William of Orange ascended the Eng- 
lish throne than the diabolical code against Catholics, known 
as penal laws, had to be accepted and enforced in Pennsyl- 
vania. The home authorities were far from pleased at 
Penn's liberal spirit towards the much-to-be-hated " Papist." 
In 1708, he writes from England to Gov. Logan, at Phila- 
delphia, complaining : "It has become a reproach to me here, 
with the officers of the crown, that you have suffered the scan- 
dal of the Mass to be publicly celebrated '." The " scandal of 
the Mass ! " But the intelligent reader can make his own 
comments. 

THE JESUITS IN PENNSYLVANIA. 

Down to the Revolution the Jesuit Fathers were almost 
the only priests who attended the Pennsylvania missions. 

In 1730, Father Greaton, S.J., was sent from Maryland 
to Philadelphia ; and an interesting story is told of how he 
began his caresr in the " City of Brotherly Love." The 
good Father knew an Irish Catholic at Lancaster named 
Doyle, and applied to him for the names of some of the 



148 Catholicity in the United States. 

faithful in Philadelphia. Doyle mentioned a wealthy old 
lady, remarkable for her attachment to the faith, and the 
missionary soon called upon her, attired in the grave, staid 
dress of a Quaker. After various questions as to the num- 
ber of Christian sects in the city, Father Greaton made him- 
self known, to the lady's great joy. She immediately in- 
formed her Catholic neighbors that she had a priest in the 
house. 

He first exercised his ministry in an humble chapel, built 
many years previously ; but, in 1733, aided by the liberality 
of his kind hostess, he erected the little church of St. 
Joseph." Father Greaton may be justly regarded as the 
founder of Catholicity in the city of Philadelphia, in which 
he labored for nearly twenty years. 

Father Greaton being recalled by his superiors, was suc- 
ceeded by Father Harding, an English Jesuit. In 1758, 
Father Farmer, S.J., came to assist Father Harding. The 
former had charge of the German, the latter of the English- 
speaking Catholics. To meet their increasing wants, St. 
Mary's church was erected in 1763. St. Joseph's and St. 
Mary's were the only places of worship the Catholics pos- 
sessed in Philadelphia before the Revolution. 

THE FAITHFUL IRISH AND GERMANS. 

But Catholicity was not confined to the banks of the 
Delaware. The faithful Irish carried the banner of religion 
into various parts of the State. Every year witnessed their 
increase in numbers. In 1729, nearly six thousand of these 
exiles — the majority of whom were doubtless Catholics — 
landed at the port of Philadelphia. f Sometime before that 
date, a rich young Irish lady, Miss Elizabeth MacGawley, 
purchased a large tract of land between Mcetown and 
Frankfort, on which she settled with a number of her ten- 
ants. Here she built the first Catholic chapel. 

Among the German emigrants, who likewise settled in 



De Courcy. t Holmes. 



The Colonial Church — Maryland. 149 

Pennsylvania, were many Catholics. They formed a por- 
tion of the advance guard of the ancient faith in the wilder- 
ness and among the rude villages of the backwoods.* The 
good Father Schneider, a German Jesuit, devoted his life's 
labor to increase the faith among his pioneer countrymen. 
He was the apostle of the rural districts, as Father G-reaton 
was of the city. But many other venerable priests, to whom 
my limited space will not allow justice to be done, also 
labored in the same great field. Father Schneider died in 
1764. He was a holy missionary. His apostolic journeys 
often led him to the interior of E"ew Jersey, where fanati- 
cism at first sought his life. He was several times shot at ; 
but these attempts to shorten his days diminished nothing 
of his zeal, and he at last made his visits objects of desire, 
even to Protestants, towards whom, with infinite charity, 
he fulfilled the functions of bodily physician, when he could 
not become the physician of their souls. A relic of this ven- 
erable missionary is preserved, which attests alike his pov- 
erty and his industry. It is a complete copy of the Roman 
Missal, in his own handwriting, stoutly bound ; and the 
holy Jesuit must have been destitute of every thing to copy 
so patiently a quarto volume of seven hundred pages of 
print, f 

Long before the Revolution, Lancaster, Goshonhappen, 
and Conewago had each its little church with several hun- 
dred communicants. The city of Philadelphia and these 
stations formed the central points of Catholicity in Pennsyl- 
vania during the days of British rule. But while the 
faithful were allowed to live in comparative peace along the 
Delaware, their creed was regarded with contempt. Some 

* After the Revolution a great portion of the Hessians settled 
in Pennsylvania. None of them were Catholics. Most of them 
were Lutherans. To this day they form a singular population, 
obstinately opposed to railroads, telegraphs, higher education, 
and everything that comes under the name of modern progress. 
— [New York Sun. 

t De Conrcy. 



150 Catholicity in the United States. 

mighty change was necessary to sweep away the barriers of 
intolerance and ignorant prejudice — barriers which owed 
their origin and their growth to English power in America. 
It was at hand. 

NEW YOKK. 

(1626— ins.) 

Before the Revolution, Catholicity enjoyed a preca- 
rious existence in what is now the Empire State. "We are 
already familiar with the heroic labors of Jogues, Le Moyne, 
Bressani, and other celebrated Jesuit missionaries among the 
Iroquois. New York City and Albany were originally set- 
tled by the Dutch. The whole colony for fifty years 
acknowledged the sway of Holland. In 1626, Manhattan 
Island was purchased from the Indians ; and the little cluster 
of rude log-houses that soon sprung up had the name New 
Amsterdam fixed upon them — now New York City, with 
its famous Broadway and over one million of inhabitants. 

By the amended charter of 1640, Protestantism was pro- 
claimed the religion of the colony. But we do not read of 
any cases of persecution during the period of Dutch rule ; 
for, if the laws were intolerant, the people were liberal. We 
can recall how kindly Eather Jogues was treated by the 
Governor and other officials in 1643 ; and it does not appear 
that the two Catholics he met in New Amsterdam, com- 
plained that they suffered because of their faith. Several 
years later, Father Le Moyne visited the same place, " on 
account of Papists residing there," as the Dutch minister 
phrases it. 

CATHOLIC LIBERALITY IN NEW TOUK. 

In 1664, the whole colony passed into the hands of the 
English Duke of York — afterwards James II. — from whom 
it received its name. The arrival of Colonel Thomas Don- 
gan, an Irish Catholic, as Governor, in 1683, aroused new 
hopes for the progress of the Church along the banks of the 
historic Hudson. 



The Colonial Church — Maryland, 151 

Governor Dongan was a man of marked ability, clear- 
headed, liberal, progressive — rare qualities in the colonial 
rulers of that day. He called together the first Legislative 
Assembly that ever sat in the State of New York. The first 
act of that body, passed October 30th, 1683, was a charter 
of liberties declaring that " no person or persons, which pro- 
fess faith in God by Jesns Christ, shall at any time be any 
ways molested, punished, or disquieted; but that all and 
every such person or persons may from time to time, and 
at all times freely have and fully enjoy his or their judg- 
ments or consciences in matters of religion, throughout all 
the province." 

This was the first memorable enactment passed by the first 
Legislative Assembly, which was presided over by the first 
Catholic Governor of New York ; and at a time when toler- 
ation was unknown in the Protestant colonies ; at a time 
when Catholics were hunted like wild beasts in Virginia and 
Massachusetts ! The history of our country proves that 
Catholicity, when in power, has always been liberal. 

During Governor Dongan' s brief rule a Catholic college 
was opened in New York City, and we learn that three 
priests were stationed there between 1683 and 1690. 

PERSECUTION IN NEW YORK. 

The Revolution of 1688 came. It fell like a thunder- 
clap on the Catholics of Great Britain, Ireland, and the 
American colonies. The most severe penalties were enacted 
against them. Were they robbers, murderers, cannibals ? 
No. But they were still worse. They were Catholics ! 
Their faith was their fearful crime / For it they were to 
be punished, and, if possible, destroyed. The bigoted New 
York Assembly, convoked in 1691, "declared null and void 
the acts of the Assembly of 1683." Catholicity was pro- 
scribed. So rigid were the odious laws, that, in 1696, but 
seven Catholic families could be found on Manhattan 
Island !* 



* "The Church in the United States." 



152 Catholicity in the United States. 

THE NEW YORK PENAL CODE. 

Yet, new enactments were necessary to calm the fears of 
the cowardly bigots who appeared to tremble at the very 
name of the aged Pope, or the thought that a Jesuit existed 
on this side of the Atlantic. A colonial act, dated 1700, 
begins with the following quaint phraseology : " "Whereas 
divers Jesuits, Priests, and Popishf missionaries have of 
late come, &c." The remainder is a tissue of lies, absurdity, 
and savage penalties quite sufficient to bring blushes even 
to the cheek of a Feejee Islander. A few of the penalties 
were : (1 .) Any Catholic clergyman found within the lim- 
its of the colony of New York after November 1st, 1700, 
should be " deemed an incendiary, an enemy of the Chris- 
tian religion, and shall be adjudged to suffer perpetual im- 
prisonment." (2.) If a Catholic priest escaped from prison, 
and was retaken, he was to suffer death. (3.) Any one 
harboring a priest was liable to be fined $1,000, and to stand 
three days on the pillory. We have yet to learn that the 
fools who made the above were sent to the insane asylum t 

Another law was passed in 1701, excluding Catholics from 



t "Papist," "Popish," "Popery"; " Romanist," " Romish," 
" Romanism." Persons who still use such vulgar words may be 
forgiven, but they are to be pitied for their ignorance. These 
offensive terms were formerly applied to Catholics by their viru- 
lent Protestant persecutors. The same unholy and uncultured 
spirit that produced the penal laws, gave the world this mongrel 
brood of ragged and boorish words. "Papist " was first used as 
a nickname for Catholics by that brawling theologian and coarse 
author, Martin Luther. The others had their disgraceful origin 
in England. No writer, making any pretention to familiarity 
with elegant English, can use such outcasts. They are literary 
eyesores, forbidden alike by courtesy, good sense, and elegance 
of style. The author who employs them simply proclaims him- 
self a bigot, if not an ignoramus. Things and persons should be 
called by their right names. Even " a spade should be called a 
spade ; " and, with much more reason, a Catholic should be called 
a Catholic. If we do not ask more than this, at least, we will be 
satisfied with no less. 



The Colonial Church — Maryland. 153 



office, and depriving them of the right to vote. In 1702, 
Queen Ann " granted liberty of conscience to all the inhab- 
itants of New York, Papists excepted." Nor was this all. 
The home authorities were yet far from satisfied. The Brit- 
ish Parliament, in 1718, passed a few more gracious decrees 
for the happiness of Catholics, which I cannot omit, as they 
had full force in the American colonies : (1.) A reward of 
$500 was offered to any one who should. " apprehend and 
take a Popish bishop, priest, or Jesuit, and prosecute him 
until convicted of saying Mass, or of exercising any other 
function of a Popish bishop, or priest.' 1 (2.) "Any Popish 
bishop, priest, or Jesuit " found saying Mass, or exercising 
any other part of his office, was to be perpetually imprisoned. 
(3.) Any Catholic convicted of keeping school, or educating 
youth, was to be perpetually imprisoned. (4.) Any person 
sending his child abroad, to be educated in the Catholic 
faith, should be fined $500. (5.) No Catholic could pur- 
chase lands. But enough. A volume would scarcely con- 
tain the whole shameful code. The tyrannical government 
of England did its utmost to rob every man professing Cath- 
olicity of the rights bestowed upon him by the great God 
of earth and Heaven ! 

DISGRACEFUL SCENES. 

As time passed on, the fiendish rancor against the ancient 
faith but increased. In 1741, an event occurred in New 
York City — then containing about 20,000 inhabitants— 
which is to the everlasting disgrace of British authority in 
America. From the fact that a few fires took place in dif- 
ferent streets, " the negroes were accused of a plot to burn 
the city, and massacre the inhabitants." The accusation was 
never proved ; but popular clamor had to be appeased, and 
the beastly thirst for blood was apparent alike among the 
rabble, the higher classes, and the very officers of the law ! 
At the stake eleven negroes were burnt alive, eighteen hung, 
and fifty transported to the West Indies in expiation of this 



154 Catholicity in the United States. 

pretended plot.* But diseased fancies sought another cause 
for the " great conspiracy." Might it not be Jesuits in dis- 
guise ? Long and strict was the search to find out one of 
these harmless, but much-dreaded personages ! At length, 
they fell upon John Ury, supposed to be a Catholic priest. 
He was tried, condemned on the most unworthy evidence, 
and barbarously executed, to satisfy the morbid cravings of 
civilized fanatics. f A Protestant writer referring to this 
event says : 

" The terrible cry of Popery was now raised (1741), which 
struck terror to the hearts of all, and led to the sacrifice of 
an amiable and interesting clergyman, of whose innocence 
there can scarcely remain a doubt, so absurd was the charge 
against him, and so feebly was it supported." J 

From this memorable incident we learn that there were a 
few Catholics in New York, about the middle of the eight- 
eenth century ; but they scarcely durst avow it to each 
other, and this state of intimidation lasted till the Revolu- 
tionary War. 

* De Courcy. 

t From the facts at hand, I have no doubt that Mr. Ury was 
not a Catholic clergyman, or a Catholic at all, whatever else he 
was. 

X Chandler. 



i 



HON. THOMAS DONGAN,* 

First Catholic Governor of Nevj York. 

" The just shall be in everlasting remembrance. "—Proverbs. 

In the honored list of the Colonial Governors of New York, the 
name of Colonel Thomas Dongan justly holds the first place. He 
belonged to an ancient and noble Irish family, and was born in 
1634, in the county Kildare, Ireland. His father was Sir John 
Dongan, of Castletown ; while one of his uncles, on the mater- 
nal side, was the famous Richard Talbot, Earl of Tyrconnell, 
who figured so conspicuously in the reign of James II., and who, 
at one time, aimed at securing the absolute independence of 
Ireland. 

Young Dongan after receiving an excellent education, and be- 
ing well grounded in the religion of his fathers, embraced the 
profession of arms. He entered the service of France. By his 
bravery and ability, he soon reached the rank of Colonel, and 
commanded a regiment under Louis XIV. 

In obedience, however, to a decree of the English parliament, 
Colonel Dongan returned to his native country ; and by Charles 
II. was appointed a general officer in the English army with an 
annual pension of £500, settled on him for life. 

At this time, as has been already noticed, the American prov- 
ince of New York was under the proprietory government of 
James, Duke of York. But the administration of affairs by his 
deputy produced great discontent ; and the Duke resolved to 
place the reins of government in some wise and skillful hand. 
Colonel Dongan was selected as the new ruler., His commission 
bears date of September 30th, 1682. By this document he was 
ordered to hold a general assembly, which was not to exceed 
eighteen members, in New York City. Among other instructions 
he was commanded to repress "drunkenness and debauchery, 
swearing and blasphemy," and to appoint none to office who 
may be given to such vices. He was also to encourage commerce 
and merchants. 

Governor Dongan arrived in New York, in August, 1683. His 
duties were rendered most delicate and embarrassing by the 
previous bad government, and by the fact that he himself was a 
professed and zealous Catholic, while the community whose des- 

* Chiefly from Dr. E. II. Clarke's biography of Dongan in the Catholic 
World. 

(155) 



156 Catholicity in the United States. 

tinies he was commissioned to guide were almost without excep- 
tion Protestants, and, at that time, peculiarly inclined to look 
with distrust and hatred upon all " Papists. " But difficulties 
vanished before the enlightened policy and courteous manners 
of Governor Dongan. " He was of the Roman Catholic faith," 
writes the Protestant historian Booth, ' ' a fact which rendered 
him at first obnoxious to many ; but his firm and judicious 
policy, his steadfast integrity, and his pleasing and courteous ad- 
dress soon won the affections of the people, and made him one 
of the most popular of the Royal Governors." 

He first organized his council, which was composed of gentle- 
men of the Dutch Reformed and English Churches. Catholics, 
however, were no longer excluded from office, nor from the 
practice of their religion. The Governor had a chapel in which 
himself, his suite, his servants, and all the Catholics of the 
province could attend divine service, according to their own 
faith. A Jesuit Father who accompanied him from England 
was his chaplain. 

On the 17th of October, 1683, Governor Dongan convoked the 
first General Assembly of New York. I have already referred to 
the charter of liberties passed by that body, while presided over 
by the Catholic Governor. Besides this, wise laws were enacted 
for the good government of New York City, then the capital 
and seat of government. On the 8th of December, 1683, the 
city was divided into six wards, each of which was entitled to 
elect an Alderman and a Councilman, annually, to represent 
them in the government of the city. The Mayor was appointed 
by the Governor and Common Council. 

In 1686 Governor Dongan received a new commission from 
James II., who had recently ascended the English throne. The 
Governor, in this year, signalized his administration by grant- 
ing, in the name and by the authority of his sovereign, the 
celebrated instrument known as the Dongan Charter. This 
document constitutes to this day the basis and foundation of 
the municipal laws, rights, privileges, and franchises of New 
York City. 

Albany also received its first charter from Governor Dongan. 

The Governor's residence was at the English fort, the site of 
which was near where Trinity Church now stands. "Consider- 
able improvements," says Valentine, "were made in the city in 
Governor Dongan's time." The city wall, erected in 1653, was 
removed, and the city enlarged. On the site of the old wall, 
the Governor had a new street laid out and built. It was 



The Colonial Church — Maryland, 157 

fittingly named Wall street. It is now well known as the great 
financial centre of America. 

In Indian affairs, Gov. Dongan took a great interest. The 
name of "Dongan, the white father," was remembered in the 
lodges of the Iroquois long after it had grown indifferent to his 
countrymen at Manhattan. Indeed, his masterstroke of Indian 
policy was in gaining the alliance of the Five Nations, securing 
their submission to the English government in preference to 
that of the French, and carrying our northern frontier to the 
great lakes. 

The project of colonizing New York State with his country- 
men from Ireland, was a favorite scheme with Gov. Dongan, but 
his term of office was too brief to afford him the pleasure of see- 
ing it carried out. 

By his vigor in the prosecution of various excellent measures, 
he incurred the disapprobation of James II., who suspended him 
from office about April, 1688. ' ' He fell into the king's displeas- 
ure," says the historian Smith, "through his zeal for the true 
interest of the province." James afterwards offered him a com- 
mission as major-general in the British army, but he declined it. 

Gov. Dongan now retired to his estate on Staten Island. After 
the revolution in England, he was daily harassed by the relig- 
ious bigots of the time. On learning that the New York assem- 
bly of 1691 had repealed his own wise and liberal enactments in 
relation to freedom of conscience, and that fanatical laws were 
passed against Catholics, Gov. Dongan returned in disgust to 
England. On the death of his brother in Ireland, he succeeded 
to the latter's titles and estates, which he held for about fifteen 
years. He was never again in the service of England. He died 
at London at a ripe old age. The following is the inscription on 
his tomb-stone in the churchyard of St. Pancras, Middlesex: 

"The Right Honorable Thomas Dongan, 

Earl of Limerick, 

Died Dec. 14th, aged eighty-one years, 

1715. 

Requiescat in pace. Amen." 

Gov. Dongan was a man of wide grasp of mind, tireless energy, 
fearless courage, great prudence, and remarkable executive 
ability. While others were gazing at obstacles, he saw through 
them, or had them removed. While in power, success smiled 
on nearly all his measures. To plan and to execute were to 



158 Catholicity in the United States. 

him almost the same. If to-day the State of New York is 
bounded on the north by Lake Ontario and the River St. 
Lawrence, who will deny that this is due to the ability of her 
first Catholic governor ? He was a soldier of unsullied honor, 
and one of the most unselfish of men. Unjike the great major- 
ity of other colonial governors, who commonly came to America 
to enrich themselves, Gov. Dongan expended most of his private 
fortune for the public good. He was liberal in an age of intol- 
erance. A strict Catholic, he ruled a Protestant community with 
a justice that compelled admiration, and a charity that trans- 
formed bitter enemies into friends. He was a man of uncom- 
promising principle, and the British empire could not buy him 
to do anything but his duty. He died as he had lived in the 
blessed religion of his fathers, and covered with years and 
honors. 



The Colonial Church — Maryland. 159 

NEW ENGLAND, VIKGINIA, AND THE OTHEE 
COLONIES. 

Before tlie Eevolution, we need scarcely look for a single 
representative of Catholicity in all New England, "Virginia, 
the Carolinas, and Georgia. There, intolerance held undis- 
puted sway. The penal code reigned supreme. The fol- 
lower of the ancient faith was denied freedom even where 
the wolf and the bear roamed at liberty. Like his Divine 
Master, he had scarcely " where to lay his head " in safety. 

New England. 
In New England the peaceful Quaker and the unoffend- 
ing Catholic were treated with about equal cruelty. The 
Legislature of Massachusetts in 164:7, enacted, that Jesuits 
entering the colony should be expelled, and, if they returned, 
hanged." As years passed on, each new enactment sur- 
passed the other in positive ferocity. In 1657, the forego- 
ing Puritan body passed a law against the entrance of 
Quakers, which is its own best commentary. For daring to 
come among the Christian (?) Pilgrim Fathers of New Eng- 
land, " every male Quaker shall, for the first offence, have 
one of his eaes CUT off, and be kept at work in the house 
of correction till he can be sent away at his own charge ; 
and for the second offence, shall have the othee ear cut 
off, and be kept at the house of correction as aforesaid. 
And every woman Quaker that shall presume to come into 
this jurisdiction, shall be seveeely whipt, and kept at the 



* The laws of Connecticut were equally severe. In the Blue 
Laws of that State we read : ' ' No priest shall abide in this do- 
minion ; he shall be banished and shall suffer death on his re- 
turn. Priests may be seized by any one without a warrant." 
This clause was in force before 1656. See Spalding's Miscellanea, 
p. 363. 

"No food or lodging shall be afforded to a Quaker, Adamite, 
or other heretic." Blue Laws of Conn., p. 122. 

Here was a law which knew not liberality — a religion igno- 
rant of charity !• 



160 Catholicity in the United States. 

house of correction till she be sent away at her own charge. 
And for every Quaker (man or woman) that shall a third 
time herein offend, they shall have their tongues bored 
through with a red hot lron, and kept at the house of 
correction till they be sent aw r ay at their own charge."* 

" It were hard to say," writes John Francis Maguire, 
" whether the Puritan was more ferociously in earnest in his 
persecution of Quakers and Catholics, or in his extermina- 
tion of witches — for a profound belief in witchcraft was one 
of the most striking evidences of his enlightenment and 

good sense In Catholic Maryland there had been 

no ear-cropping, no boring of tongues with hot pokers — such 
exhibitions of brotherly love and mercy were reserved for 
the Plymouth Fathers." 

Yirginia. 
Coining to Yirginia, a few enactments from its penal 
code may not be out of place here : (1). " Papists " shall be 
incapable to be witnesses in any cause whatsoever. (2). ISTo 
" Papist" can keep arms. (3). No " Papist " can possess any 
horse above the value of five pounds. Thus Catholics could 
not be witnesses even against negroes ! 

Georgia and the Carolinas. 

I deem it unnecessary to say anything of the Carolinas and 
Georgia. It is doubtful if a known Catholic could be found 
within their limits before the Revolution. Yet the penal 
laws flourished as well at the South as in the North. To 
the Catholic it mattered little whether he resided on the 
banks of the Connecticut, the Hudson, or the Savannah — 
he was still the same unhappy object of hatred and persecu- 
tion! 

Summary and Conclusion. 

To sum up : as an organized body the Catholic Church, 
had no existence in the thirteen original States, previous to 

* Colonial Blue Laws, pp. 14-15, quoted by Archbishop Spald- 
ing in his Miscellanea, p. 374. 



The Colonial Church — Maryland. 161 

the Revolution. In the most of them the Catholic was an 
outlaw, the priest a felon. Under English tyranny the 
growth of Catholicity was stifled. Let figures speak. Just 
a century ago, out of the three million of inhabitants in the 
American colonies, there were scarcely as many Catholics as 
would populate a fifth-rate city — about fifteen thousand in 
Maryland and ten thousand in Pennsylvania, New York, 
and elsewhere — in all, about twenty-five thousand, or one in 
every one hundred and twenty of the population. Mary- 
land possessed a number of private chapels. Even in 1774, 
Baltimore was a station visited once a month. Catholics 
of New York city had to go to Philadelphia to receive the 
Sacraments. Pennsylvania counted live or six chapels — 
two in Philadelphia, the others in various country places. 
There were about twenty-five or twenty-six priests, but no 
bishop, no church, no Catholic college, or academy — noth- 
ing of all that we see to-day. This was Catholicity in the 
United States one hundred years ago !* 

* In an able article on ' ' Religion in the United States, from 
1776 to 1876," in the North American Review for Januury, 1876, 
it is stated that there were twenty-six priests and about twice 
as many Catholic congregations at the Revolution. " The rites 
of the Church," continues the reviewer, " were publicly cele- 
brated nowhere but in Philadelphia." 

According to the same writer the Congregationalists were the 
most numerous and influential body in this country at the be- 
ginning of the Revolution. They counted 700 churches and 
nearly as many ministers. The Baptists came next, numbering 
300 ministers and 80 churches ; the Episcopalians about 300 
churches ; the Presbyterians about 300 churches ; the Reformed 
Dutch, Lutheran and German Reformed, each had about 60 
churches ; and the Catholics as above. This was the order of 
numerical strength of the various religious bodies. Time has 
greatly changed this order. To-day it can safely be said that 
the last is first, if the first is not last. — See N. A. Review, Jan- 
uary, 1876. 

II 



BOOK II. 



CHAPTEK I. 

THE CATHOLICS AND THE REVOLUTION. 

(a. d. 17Y5-'83.) 

" I hope ever to see America among the foremost nations in examples of justice and 
liberality. And I presume that your fellow-citizens will not forget the patriotic part 
which you took in the accomplishment of their Revolution and the establishment of 
their government, or the important assistance which they receive from a nation in 
which the Roman Catholic faith is professed." *— Washington, "the Father of His 
Country." 

BATTLING FOR FREEDOM— CATHOLIC CONCILIATION AS A POLICY- 
CHARLES CARROLL—" THE LEXINGTON OF THE SEAS " FOUGHT BY A 
CATHOLIC— COMMODORE BARRY, THE "FATHER OF THE AMERICAN 
NAW#' — REY. DR. CARROLL AS A PATRIOT — COL, MOYLAN — GENER- 
OSITY OF CATHOLIC MERCHANTS— WASHINGTON'S LIFE GUARD — 
CATHOLIC IRELAND — CATHOLIC FRANCE AIDING US ON LAND AND 
SEA — GENEROUS CATHOLIC SPAIN — CATHOLIC POLAND— THE " FAINT- 
PRAISE " SCHOOL OF WRITERS — THE DEATH OF TYRANNY — A NEW 
STAR ARISES. 

" There is a land of every land the pride, 
Beloved by Heaven o'er all the world beside ; 
There is a spot of earth supremely blest, 
A dearer, sweeter spot than all the rest ; 
And thou shalt find howe'er thy footsteps roam, 
That land thy country and that spot thy home." 

THE BATTLE OF FREEDOM BEGINS. 

Just fifteen years after the roar of the last cannon died 
away on the Plains of Abraham, the heroism of brave men 
made Bunker Hill ever famous in the annals of America. 
For six hundred years before the sun shone on that glorious 
day, England had carried on a system of plunder and rob- 



Keply to the Catholics. 

( 63) 



164 Catholicity in the United States, 

bery in Ireland ; and, for more than two hundred years, she 
had exerted her utmost power to deprive Catholics of their 
civil and religious rights — to utterly destroy the ancient faith 
and its professors ! It was scarcely to be expected that the 
nation with such a record would willingly respect the rights 
of her American colonies. And the hour had, at length, 
arrived to battle for life and liberty. England was deter- 
mined to ruin or to rule from Maine to Georgia. It is in 
times like those that men are tried as lire tries iron. 



ORIGIN OF CATHOLIC CONCILIATION. 

"We have already learned how the penal laws had frowned 
on Catholics since the clays of William III. of Boyne celebrity. 
It was the same in Great Britain, Ireland, and America — 
codes that might be fathered on his Satanic Majesty reigned 
supreme in each. However, as the period of the Revolu- 
tion drew near, it became necessary, as a matter of State 
policy, to conciliate the Catholics, to unite all in the coming 
struggle with the mother country. * In fact, "men began to 
be ashamed of bigotry when George III. personafcd it." 
Hence, the more intelligent of American Protestants as- 
sumed a liberal tone, and the Continental Congress of 1774 
pronounced for the broadest toleration. In 1776, the Catho- 
lics of Maryland — many of them very rich and influential 
men — were emancipated, full toleration, and civil and re- 
ligious equality being granted to them. The same cannot be 
said of all the other colonies, for, as yet " there was not 
wanting a party which still cherished the worst spirit of the 
penal times." In the next chapter, we shall give a brief 
view of the rise and progress of toleration in our Republic. 

1 

•THE CATHOLICS AS REVOLUTIONARY HEROES. 

The Catholics topk a noble part in the Revolution. With 
a never-to-be-forgotten magnanimity, the persecuted follow- 
ers of the creed of Alfred and Charlemagne, drew the veil 
of oblivion over all past grievances, thought only of present 



The Catholics a7td the Revolution. 165 

duty, and threw their whole weight into the scale of inde- 
pendence ! One of the most famous and learned of the 
signers of the Declaration of Independence was the Catho- 
lic Charles Carroll of Carrollton. " There go millions," 
remarked Ben Franklin, as Carroll, in a bold hand, wrote 
his name on the immortal document. Of all the brave 
band whose signatures are there, he staked the most. 

" Oh ! next to our glorious rebel chief, 
And next on the page of fame, 
A tower of strength in bold relief 
Stands Charles Carroll's name. " 

" The Lexington of the Seas " — as Cooper terms it — the 
first sea fight, was fought under a Catholic commander, J ere- 
miah O'Brien. This naval encounter took place on May 
11th, 1775, in Machias Bay, Maine ; and resulted in the 
capture of two British store ships. O'Brien and his four 
brothers did the work of a score on that day. 

" And thus was fought the battle that helped to make us free — 
The first fought by America for freedom, on the sea I " 

Commodore John Barry, a pious Catholic, is justly styled 
the " Father of the American Navy." A truer, braver man, 
perhaps, never lived. He not only founded our navy, fought 
and won its early battles, and " died at the head of the serv- 
ice ; " but he also trained the skillful commanders who in- 
creased its fame — Murray, Decateur, Dale, and Stewart. 

" There are gallant hearts whose glory- 
Columbia loves to name, 

Whose deeds shall live in story 
And everlasting fame. 

But never yet one braver, 
Our starry banner bore, 

Than saucy old Jack Barry, 
The Irish Commodore." 

FATHER JOHN CAEEOLL, S.J., THE PATEIOT PEIEST. 

In the spring of 1776, Congress dispatched Franklin, 
Chase, and Charles Carroll to Canada, for the purpose of 



1 66 Catholicity in the United States. 

gaining over the Canadians to their cause. Father John 
Carroll was invited to join them, in the hope that he would 
exercise some influence over the Catholic clergy. Owing to 
various causes, but especially to the spirit of bigotry that 
yet existed in the thirteen colonies, the Canadians were not 
to be moved ; .the embassy proved a failure ; and the mem- 
bers returned, after a few weeks stay in Montreal. " In the 
extraordinary history of the Society of Jesus," writes De 
Courcy, " the case of this Jesuit ambassador from a Con- 
gress of Protestants, is not the least remarkable episode. 
*■ # * rj^g gong £ g^ Ignatius can point to Father John 
Carroll as a sincere patriot, a zealous partizan of liberty, and 
one of the real founders of American Independence." 

NO CATHOLIC TRAITOES. 

All the Catholics of the Kepublic went heart and hand for 
the good cause. Amoug them were no traitors.* They 
could be found in all positions from the simple sailor to the 
head of our navy, from the private to the major-general. 
As an able writer remarks : " Colonel Moylan and others of 
the most meritorious officers of the army were Roman Catho- 
lics ! " f Moylan was a native of Ireland. At the head of 
his famous dragoons, " he was in nearly every important 
engagement during the war." 

*" There was no Catholic traitor during our Revolution." — 
Archbishop Spalding, "Miscellanea." 

" The Catholics from Maine to Georgia, from the Atlantic to 
the Pacific, with their clergy, at once took sides earnestly and 
heartily in the national cause. There were no Tories, no falter- 
ers and final deserters among them ; none to shout for Congress 
while they carefully carried a British protection for emergencies. 
The Catholics were to a man staunch and true, which can be 
said of none of the sects ; for the Methodists, following the course 
of their founder, Wesley, were all on the Tory side, and nearly 
every other denomination was divided. Catholics bore their 
part bravely ; and stood by the cause sturdily when men like 
Arnold made their Protestantism a pretext for deserting the 
cause." Dr. J. Gr. Shea in "American Catholic Quarterly 
Review." Vol. I. 

t" Life of Gen. Reed." 



The Catholics and the Revolution. 167 

When distress hovered over this fair land, who more gen- 
erous than the Catholics ? Among the names of the merchant 
contributors of Philadelphia, in 1780, may be found many 
Catholic names, a few of which are here given : 

James Mease for $25,000 

Hugh Sheil " 25,000 

John Mease " 20,000 

S. Delaney " 4,000 

General Washington's " Life Guard/' a most choice body 
of men, was composed largely of Catholics. • The soldiers of 
this famous corps were selected with special reference to 
their physical, moral, and intellectual character. It was con- 
sidered a mark of peculiar distinction to belong to the Com- 
mander-in-chief's Guard. Among them may be found such 
Catholic names as Charles Dougherty, James Hughes, Denis 
Moriarty, William Hennessy, Jeremiah Driscoll, S. Dailey, 
John Finch, Thomas Gillen, and others. 

WHO WERE THE FOES? WHO THE FRIENDS OF THE YOUNG 
REPUBLIC ? 

Many do not appear to know that the foes of the young 
Republic were Protestant England, Protestant Tories, and 
a hired band of Protestant Hessian cut-throats ; while all 
the external assistance and words of cheer came from Cath- 
olics and Catholic nations. But such is the fact. 

CATHOLIC IRELAND. 

Nobly did the brave sons of Catholic Ireland battle and 
lay down their lives for our struggling country. " Can 
Americans," says Archbishop Spalding, " forget that the 
Irish were the first people in Europe to sympathize with us, 
and that this generous sympathy and the aid Irishmen sub- 
sequently afforded us was alleged by the British Court as rea- 
sons why the petitions of Ireland for political and religious 
enfranchisement should be rejected ? "* Besides the Carrolls, 

* "Miscellanea." 



1 68 Catholicity in the United States. 

Barrys, Moylans, and O'Briens, there were hundreds, nay, 
thousands of Irish Catholic soldiers in the army of liberty, 
who fought side by side with Washington, from the first bat- 
tles of the war until the final surrender of the British at York- 
town. And wherever our banner waved — whether on sea 
or land — it never struck to a foe, it never knew disgrace or 
shame, it never went down before the Anglo-Saxon and his 
savage allies, the Hessians and the Indians, while one Irish 
heart could rally it, or one Irish hand could be raised in its 
defence ! 

• CATHOLIC FRANCE. 

Can we ever forget Catholic France ? That gallant nation 
" supplied to the cause of the American Revolution ten 
thousand men and three hundred millions of dollars ! All 
the military operations of the last three years of the war 
depended as much on these resources as on Washington's 
army. Their burden to France we can estimate ; their value 
to America we can conjecture. In the operations on Rhode 
Island, Long Island, and the Delaware, the French fleet 
cooperated with the American army. Cornwallis, once hem- 
med in between the two forces, was compelled to capitulate. 
The double rank of officers between whom he — with his 
English and Hessians — marched out of Yorktown, is a true 
representation of the last campaign of the war. The Amer- 
ican army was particularly indebted to the French engineers 
and artillery. To crown all, there was the moral influence 
of having a first-rate power embarked in an undecided 
cause, of having a European sovereign of the highest rank 
as the ally of obscure colonies — as yet unknown, even by 
name, to the political world.''* 

Some of our writers have the justice and manliness to ex- 
hibit this point in its true light. " With all the greatness and 
skill of Washington, with all the bravery of the troops, it is 
exceedingly doubtful if America could have gained her in- 
dependence without the powerful assistance of France both 
by sea and land."f 

* McGee. t Scott. 



The Catholics a?td the Revolution. 169 

" The severe truth of history compels the statement that 
but for French interposition the cause of the American col- 
onists was likely to be lost."* 

But hear the enthusiastic testimony of the immortal Wash- 
ington himself, a personage little given to praise. " In the 
midst of a war," says the great man, " the nature and diffi- 
culties of which are peculiar and uncommon, I cannot natter 
myself in any way to recompense the sacrifices France has 
made. To call her brave were to pronounce but common 
praise. Wonderful nation ! ages to come will read with as- 
tonishment the history of your brilliant exploits."-)- 

CATHOLIC SPAIN. 

Catholic Spain was one of our first and best friends in 
the long and fierce struggle for independence. She threw 
open all her ports as neutral to the American marine. She 
ceased not until the powers of Northern Europe joined with 
her in proclaiming the u Armed Neutrality Act," to which 
John Adams declared America owed her independence as 
much as to any other cause. She made a present of one 
million francs to the struggling Republic ; sent three thou- 
sand barrels of gunpowder, and blankets for ten regiments ; 
threw open Havana to our navy, intimating that military 
stores could be easily got from the magazine there ; paid the 

* Catholic World? Vol. XIII. 

t In this connection, we must not forget the valuable serv- 
ices rendered by Vicar-General Gibault and the French in- 
habitants of Indiana and the north-west. By his influence, in 
1778, this excellent priest induced his flock to declare in favor 
of the United States against Great Britain. In his little church 
he administered the oath of allegiance to the American Govern- 
ment with great solemnity. Vincennes was captured by the 
British in 1779 ; and when Colonel Clarke assembled his troops 
to recapture the town, Father Gibault made a patriotic address 
to them, and bestowed his blessing upon " the heroic little 
band." Indeed, his exertions are said to have greatly facilitated 
our conquest of the north-west. "Lives of the Deceased 
Bishops." Vol. II., p. 32. 



i yo Catholicity in the United States. 

salary of the American Minister at Madrid; in a word, 
proved herself a true friend in the hour of pressing need.* 

OTHERS STILL. 

Catholic Poland gave us such distinguished officers as 
Pulaski and Kosciusko. The Catholic Indians of Maine — 
the famed Abnaki — furnished some of the truest and bravest 
soldiers of the Revolution. 

THE " FAINT-PRAISE " SCHOOL OF WRITERS — CONCLUSION. 

How comes it that so many writers of our day entirely 
ignore the foregoing facts, honorable alike to Catholicity and 
its professors ? Why disgust us with their assumed (or per- 
haps real) ignorance, or occasionally torture us with their 
faint praise ? The motives of such men have only to be men- 
tioned to be despised. They would fain stifle truth in obe- 
dience to the dictates of bigotry. To praise the co-religionists 
of Columbus might redound to the glory of the ancient faith 
itself — a misfortune that must be carefully guarded against ! 
Hence their malicious silence, or their words of pitiable praise. 
Such historical cockroaches love darkness, flourish in it. It 
is their element. They fear the brilliant rays, the strong 
light of true history. 

Freely were Catholic blood, talent, and treasure con- 
tributed to build the broad and .deep foundations of this 
Republic. But it is well not to be misunderstood. Catholics 
were simply a part of the great whole that gained American 
Independence. It is as such that we now speak of them, 
not in any boasting spirit, but as a slight tribute to immor- 
tal worth ; for we should be guided along the path of history 
by the bright lamp of truth. 

The Catholic names of Carroll, Barry, Moylan, Lafayette, 
De Grasse, Rochambeau, Pulaski, and Kosciusko will live, 
side by side, with those of Washington, Jefferson, Franklin, 
Adams, Henry, and Hancock, in the immortal story of the 

* Senator Sumner, cited by the Irish World. 



The Catholics and the Revolution. 171 

Revolution and its many hard- fought fields. Together they 
won the battle of Freedom, triumphed over the tyranny of 
a crazy king, founded a glorious Republic ; and all the 
world — save haughty, but humbled Britain — rejoiced, and 
welcomed the new star to a place amid the constellation of 
nations. 

Breathes there a man with soul so dead, 

Who never to himself hath said, 

This is my own, my native land ! — Scott. 

How sleep the brave who sink to rest 

With all their country's honors blest ! 

When spring, with dewy fingers cold, 

Returns to deck the hallowed mould, 

He there shall find a sweeter sod 

Than his tired feet have ever trod. 

There Honor comes a pilgrim gray, 

To deck the mould that wraps their clay ; 

And Freedom shall awhile repair 

To dwell a weeping hermit there ! — Collins* 



CHARLES CARROLL OF CARROLLTON, 

The Last of the Signers. 

" He shone in Ms days as the morning star in the midst of a cloud."— Ecclesiasticus. 

The name of Carroll is one of the most eminent in the history 
of our country. It shines equally in the annals of Church and 
State. The wealthiest, and in many respects, the ablest and 
most remarkable of the Signers of the Declaration of Indepen- 
dence, was the Catholic Charles Carroll of Carrollton. He was 
born at Annapolis, Maryland, in 1737. His grandfather, Charles 
Carroll, was a native of King's County, Ireland, and an accom- 
plished lawyer, who, wishing to better his fortune, emigrated to 
America about the year 1680. Eleven years after his arrival 
he became judge and register of the land office of Maryland. 
The father of the future signer was also Charles Carroll; his 
mother, Elizabeth Brooks. 

At the date of young Charles' birth the Catholics were se- 
verely oppressed by those odious enactments known as penal 
laws. They were even forbidden to have schools. The Jesuit 
Fathers, however, succeeded, without attracting the attention of 
the authorities, in quietly opening a grammar school at Bohe- 
mia, on the eastern shore of Maryland. Here Charles Carroll 
of Carrollton received the first rudiments of knowledge. 

When about eleven years of age, he was sent, with his first 
cousin, John Carroll, afterwards Archbishop of Baltimore, to the 
college of the English Jesuits at St. Omers, France, where he pur- 
sued the study of the classics for six years. He then spent a 
year at the college of the French Jesuits, Rheims, and two 
years at the college of Louis le Grand, Paris. At Bourges, he 
passed another year in the study of civil law ; and in 1757 pro- 
ceeded to London to the inner temple, and earnestly pursued 
the study of common law for about seven years. An accom- 
plished gentleman, with a cultivated and mature mind, 
Charles Carroll returned to Maryland in 1764. But in the very 
land of his birth he found himself almost a helot on account of 
his faith. 

Still, with his natural abilities, moral worth, superior educa- 
tion, and large fortune, he started on the road of life well pre- 
pared to fight its stern battles. Despite many obstacles, he soon 
took his stand as a man of mark. In 1768 he married Miss Mary 
(172) 



The Catholics and the Revolution. i J 3 

Darnell, a worthy and accomplished young lady. Two years 
later we find him engaged in one of the most noted political 
questions of that day. Under the signature of the " First Cit- 
izen"* he boldly upheld the rights of the people in opposition 
to the arbitrary action of Gov. Eden, of Maryland. One of 
the ablest lawyers in the province became his antagonist. 
The result was an exciting newspaper controversy. Unusual 
learning and ability were displayed on both sides. But Carroll, 
by his close logic, his bold and fearless views, gained a triumph- 
ant victory for the popular cause. From all quarters he re- 
ceived congratulations. His fellow-citizens of Annapolis turned 
out in a body to thank him. However, if his opponents were 
unable to meet his reasons, they could cheaply insult him. 
"Papist" "Romanist" "Jesuit," and other equally refined 
epithets were freely thrown at the advocate of the people's 
rights. Catholicity was yet in contempt. Hence, neither the 
position, wealth, nor education of Charles Carroll could save 
him from the vocabulary of religious fanaticism — a vocabulary 
as old as Luther, and as vile as the lowest of his followers. 

The happy result of this controversy raised Mr. Carroll in the 
eyes of his countrymen. He had gained an enviable reputation 
as a man of much learning, sound principles, liberal views, and 
fearless integrity. In 1773-4-5 he performed an active and 
prominent part in the measures of opposition and resistance 
on the part of Maryland to the aggressive colonial policy of 
Great Britain during those years, Catholic by conviction as 
well as by education, Mr. Carroll, in common with the Catholic 
body of the country, had been taught to revere the great prin- 
ciples of liberty. They were familiar with the fact that Cardinal 
Langton and the Catholic Barons had forced the tyrant John 
to recognize and affirm the Magna Cliarta. They had been 
taught to respect the act of the Sovereign Pontiff, Pope Zach- 
ery, in denouncing the tyranny of taxation toitliout representa- 
tion, centuries before the Declaration of Independence was 
penned. They cherished the same great principle because it 



* The reason of Mr. Carroll's assuming the nom deplume of "First Citizen" 
was this : Among the eaiiiest writers who. publicly discussed the question at 
issue between the governor aud the people was one who, taking the gover- 
nor's side, published a dialogue between two pefsons, styled the "First Cit- 
izen," and the " Second Citizen." The Second Citizen represented the gov- 
ernor's side, and of course, " First Citizen " Was badly beaten — on paper. 
But when Mr. Carroll took up the people's cause, and assumed the name of 
the vanquished, he soon turned the tide of victory. His able opponent was 
Daniel Dulany, Esq., who wrote under the signature of Antilore. 



1^4 Catholicity in the United States. 

was promulgated in that glorious charter which the Catholic 
Peer, Lord Baltimore, had prepared for the infant colony of 
Maryland. The established recognition of the great principles 
of the American Revolution by the highest Catholic authorities 
for ages will account for the historical fact, that the Catholic 
body of the country in 1776, ardently and unanimously espoused 
the cause of freedom and popular rights. In the day of trial, 
Catholicity proved the grandeur of its principles. It produced 
no Tories — no traitors — no oppressors of their country !* 

From the very beginning Mr. Carroll grasped the principles 
involved in the contest, and advocated complete independence. 
We are told that, as early as 1771, when conversing, on one oc- 
casion, with Mr. Chase, the latter remarked: " Carroll, we have 
the better of our opponents — we have completely written them 
down." "Do you think," returned Mr. Carroll, "that writing 
will settle the question between us?" "To be sure," replied 
the other. "What else can we resort to?" "The bayonet," 
was the answer; " our arguments will only raise the feelings of 
the people to that pitch, when open war will be looked upon as 
the arbiter of dispute." 

Mr. Carroll took an active part in the repeal of the odious 
laws against Catholics, These enactments still disgraced the 
statute-book. In 1775 he was appointed a member of the 
Maryland " Committee to prepare a declaratio7i of rights and a 
form of Government for this State.'''' The result was that the 
great principle of civil and religious liberty, established by 
Lord Baltimore, was again restored "in the Land of the Sanc- 
tuary. '' 

By the Continental Congress he was sent with Franklin and 
Chase, to win over Canada to the cause. As is well known, 
Rev. Father Carroll accompanied the party. If the embassy 
failed it was from no want of zeal or ability in the envoys. Mr. 
Carroll left behind him a valuable journal of this voyage. 

Having returned home, he used the whole weight of his influ- 
ence to induce Maryland to join the other colonies in declaring 
for complete independence. He was entirely successful. In 
1776 he had the honor of being chosen to represent his native 
State in the Continental Congress. As he wrote Charles Carroll 
in a clear, bold hand*on the Declaration of Independence, a 
colleague remarked, "There go millions." "No," replied 
another, "there are several Charles Carrolls, and he cannot be 
identified." Mr. Carroll hearing this, immediately added to his 

* Dr. R. H. Clarke : " Memoir of Charles Carroll of Carrolltou." 



The Catholics and the Revolution. 175 

signature " of Carrollton" the name of the estate on which he 
resided, remarking as he did so : " They cannot mistake me 
now ! " 

He was elected a member of the Board of War. He also con- 
tinued an active and influential member of the Continental 
Congress till 1778, when the treaty with France quieted all his 
fears for the success of American Independence ; and feeling 
that his duty as a state senator summoned him to Annapolis, he 
resigned his seat in Congress, and resumed that in the Mary- 
land senate. In 1788, Mr. Carroll was elected United States 
Senator from Maryland, under the new Federal Constitution. 
He was again elected to the Maryland Senate in 1791, remaining 
a member till 1801. In that year, upon the defeat of the Federal 
party, to which he belonged, Mr. Carroll retired into private life, 
being then in his sixty-third year. 

Speaking of his public career, his biographer says: "During 
thirty years passed in public life, embracing the most eventful 
period of the history of the United States, Mr. Carroll, as a poli- 
tician, was quick to decide and prompt to execute. His measures 
were open and energetic. He was more inclined to exceed than 
fall below the end which he proposed. As a speaker he was 
concise and animated; the advantages of travel and society 
made him graceful; books, habits of study, and acute obser- 
vation, made him impressive and instructive. As a writer he 
was remarkably dignified; his arrangement was regular; his style 
was full without being diffuse, and though highly argumen- 
tative, was prevented from being dull by the vein of polite learn- 
ing, which was visible throughout."* 

But it was as a practical and uncompromising Catholic that 
we would speak of this venerable man. At his family residence 
he had an elegant chapel erected. Divine service was held 
regularly, and he was always one of the most devout wor- 
shippers. He possessed that charming faith and simplicity of 
the little child, so extolled by our Blessed Lord. Eye-witnesses 
have described it as a truly touching sight, to see the aged form 
of Charles Carroll of Carrollton kneeling and bent in prayer 
before the altar in the chapel at Doughoregan Manor; and to 
behold the illustrious patriot and statesman, at the advanced 
age of eighty and upwards, serving the priest at the altar 
during the Holy Mass. In 1829, the assembled Bishops of the 
First Council of Baltimore went to pay their respects to the 



* Latrobe's Biography of Charles Carroll, in Sanderson's Lives of the Signers, 



1 76 Catholicity in the United States. 

grand old man. He received them with graceful dignity, and 
was deeply affected at the compliment paid him. 

While the whole nation was celebrating the fiftieth anni- 
versary of American Independence, on the 4th of July, 1826, 
"the year of Jubilee," there remained but three surviving 
signers of the Declaration of Independence — Thomas Jefferson, 
John Adams, and Charles Carroll of Carrollton. These three 
names were mingled with the songs of national joy, and saluted 
with peals of artillery. But two of the illustrious trio saw not 
another sun. Adams and Jefferson passed from the scenes of 
earth that same day. Charles Carroll alone remained — sole 
survivor of the fifty-six patriots of 1776 ! 

The undivided homage of the United States was now reserved 
for the last of that glorious band. In the words of Lossing, 
' ' the good and the great made pilgrimages to his dwelling, to 
behold with their own eyes the venerable political patriarch of 
America; and from the rich storehouse of his intellect he freely 
contributed to the deficiencies of others." Six years more rolled 
by, and the great and good Charles Carroll of Carrollton went 
to receive the reward of the faithful servant. "Death softly 
touched him and he passed away," on the 14th of November, 
1832. 

In his last days he uttered these remarkable words : "I have 
lived to my ninety-sixth year; I have enjoyed continued health; 
I have been blessed with great wealth, prosperity, and most of 
the good things which the world can bestow; pub he appro- 
bation, esteem, applause — but what I now look back on with 
the greatest satisfaction to myself, is that I have practiced the 
duties of my religion.'''' 

In Charles Carroll of Carrollton all true Americans recognize 
one of the most patriotic, learned, and very greatest men of the 
Revolution. His fearless integrity and political wisdom were 
unsurpassed. He always carried our holy faith as a sacred 
shield about him. In the "Last of the Signers "we see the 
fruits of Catholic life and Catholic education — a man without 
fear and without reproach.* 



* Some time before his death, the venerable patriot made a liberal donation 
towards erecting a preparatory seminary in which young men might be 
trained for the sacred office of the priesthood. This institution, now known 
as St. Charles' College, was at his own special request chartered by the Mary- 
land Legislature, in 1830. It has been the early Alma Mater of hundreds of 
our clergy. What a pity so few Catholics — none it might be said — imitate the 
glorious Carroll in this respect ! 

Id this centennial year, his worthy grandson, John Lee Carroll, is Governor 
of Maryland. 



TWO CATHOLIC HEROES. 

" The valiant never taste of death but once."— Shakespeake. 
(1.) COUNT CASIMIR PULASKI. 

Count Casimir Pulaski was one of the bravest and most skill- 
ful generals of the Revolution. The son of a patriotic nobleman, 
he was born in Poland, in 1747. After receiving an excellent 
education, Pulaski acquired great military experience in the long 
and unfortunate war for the liberation of his country. His deeds 
of daring, his bold and rapid movements against the overwhelm- 
ing forces of Russia, have been the themes of many an able pen. 
But his unhappy country was finally torn in pieces. Austria, 
Russia, and Prussia joined together, and prostrate Poland was 
divided amongst them. Resistance now became hopeless. 

Count Pulaski, who had lost his brave father and brothers in 
the war, made his way to Turkey, and afterwards went to France, 
where he offered his services in the American cause to Dr. Frank- 
lin. With high recommendations to Washington, he arrived at 
Philadelphia in the summer of 1777. At first, he served in the 
army as a volunteer, but four days after the battle of Brandy- 
wine, in which he greatly distinguished himself, he was appointed 
by Congress commander of the cavalry, with the rank of Briga- 
dier-General. After five months he resigned his command, and 
entered the main army at Valley Forge in March, 1778. Here, 
with the consent of Congress, he organized an independent corps 
of cavalry and light infantry. This corps was known as Pulaski" 1 s 
Legion. At the head of it, in 1779, he marched to South Caro- 
lina, reached Charleston in May, and vigorously opposed the 
project of surrendering the place to the British army, then before 
the city. With his Legion he made a bold attack on the Eng- 
lish advance guard, but was repulsed with considerable loss, he 
himself escaping with difficulty to the American lines. On the 
arrival of the French fleet in October of the same year, it was 
determined to carry the town by assault. Pulaski was placed in 
command of the French and American cavalry, at the head of 
which he performed prodigies of valor. But in the heat of the 
engagement, the noble Pole received a mortal wound, of which 
he died, after lingering two days. His loss was deplored by the 
whole army. 

Count Pulaski, the chivalrous soldier and hero of liberty, was 
also a true son of the Church. It is related that he was in the 
habit of saying his beads every day. The memory of his deeds, 
his dauntless courage, and lofty character should be cherished 
by every American. Congress voted him a monument, but it 

12 , \ , 177 ) 



178 Catholicity in the United States. 

was never erected. The citizens of Georgia, however, raised one 
to his honor in Savannah. His name is now given to seven coun- 
ties in the United States. 

(2.) GENERAL STEPHEN MOYLAN. 

Stephen Moylan was born about the middle of the last cen- 
tury, in Cork, Ireland. He was brother of the Right Rev. Dr. 
Moylan, Catholic Bishop of his native city. Coming to America, 
he threw himself, heart and soul, into the struggle for indepen- 
dence. His bravery and excellent judgment soon secured the 
confidence of Washington, by whom he was made aide-de-camp 
and commissary-general. He was finally transferred to the. 
command of a division of cavalry ; and in almost every severe 
action of the war we meet with the fearless Moylan's Dragoons. 

" Moylan, the Murat of the Revolutionary army," says a recent 
writer,* " served in every battle in which Washington was en- 
gaged from Boston to Virginia. He was Colonel of a troop of 
horse in the Irish Brigade, or 'Pennsylvania Liners,' and on 
many an occasion by a dashing and desperate charge plucked 
victory from the flag of the Briton, and hurled upon his ranks 
disaster and defeat. He was never captured, though leader of a 
hundred raids and forays, and participator in a score of pitched 
battles. He lived to see the flag of his adopted country wave in 
triumph over the enemies of his race." 

At the close of the war he ranked a full Brigadier-General, and 
in subsequent years of his life he was always called General Moy- 
lan. t One of the founders of the Society of the Cincinnati, he 
was also the first and last President of the Friendly Sons of St. 
Patrick, Philadelphia. Besides the Bishop of Cork, General 
Moylan had three other brothers, all of whom took an active 
part in establishing the independence of this Republic. The 
General died in Philadelphia, on the 11th of April, 1811, and 
was interred in the burial-ground of St. Mary's church. 

As a man, a patriot, a soldier, and a Catholic, General Moy- 
lan was equally worthy of our admiration. To Poland and to 
Ireland the American Revolution was indebted for its two most 
brilliant cavalry commanders. The memories of the gallant 
Pulaski and the fearless Moylan will be kept green as long as the 
thrilling story of the Revolution will form a chapter in the 
world's history. 

" In the land they loved they have sunk to rest, 
And their fame burns bright in each freeman's breast." 



* William Collins. . . 

t Newspapers generally, though erroneously, style him " Col. Moylan. 



CHAPTEE II. 

RELIGIOUS FREEDOM ITS RISE AND PROGRESS IN THE 

UNITED STATES. 

" Truth crushed to earth shall rise again."— Bryant. 

" No. Freedom has a thousand charms to show 
That slaves howe'er contented never know."— Cowper. 

GREAT CHANGES ARE THE WORK OF TIME— THE DAWN OF FREEDOM— 
THE FIRST TOCSIN NOTE OF RELIGIOUS LIBERTY— THE FIRST AMEND' 
MENT TO THE CONSTITUTION DUE TO CATHOLICS— BISHOP CARROLL'S 
NARRATIVE — UNEXTINGUISHED INTOLERANCE — VARIOUS STATES 
WHERE CATHOLICS WERE LONG EXCLUDED FROM OFFICE — NEW 
HAMPSHIRE — CATHOLICITY THE MOTHER OF FREEDOM — RELIGIOUS 
BIGOTRY IN AMERICA DUE TO THE PERSECUTING POWER OF ENG- 
LAND. 

Dm the Catholics of this Republic enjoy complete civil 
and religious freedom from the period the colonies threw 
off the British yoke ? This is an important question. Its 
answer will be as clear and brief as the nature of the subject 
will allow. 

We have seen that under English sway, intolercmce was 
enforced oy law. To be a Catholic was to be a criminal. 
The transition from this intolerance to entire religious free- 
dom was far from being instantaneous. To those who have 
studied the nature of man and the history of the world, this 
fact will be no surprise. In the very constitution of things 
great changes are the result of time, aided by circum- 
stances. Nor was the liberty of the Catholic Church in 
America an exception. It was brought about by the exi- 
gencies of the period, and by peculiar circumstances growing 
out of the Revolution. In these events we can trace the 
hand of the great God, who orders all things for the salva- 
tion of the human race, and for His own greater glory. 

(179) 



180 Catholicity in the United States. 

THE FIRST SOUND OF THE TOCSIN OF FREEDOM. 

The following appeal was made by the Convention of 
1774 : " As an opposition to the settled plan of the British 
Administration to enslave America will be strengthened by 
a union of all ranks of men within this province, we do most 
earnestly recommend that all former differences about 
religion or politics, and all private animosities and quarrels 
of every kind, from henceforth cease, and be forever buried 
in oblivion ; and we entreat and conjure every man by his 
duty to God, his country, and his posterity, cordially to 
unite in defence of our common rights and liberties.'' This 
was the first tocsin note of general and religious conciliation, 
and it was sounded for urgent political reasons. It was 
evident, however, that the spirit of liberality was on the 
increase. Wise men began to dislike bigotry, as they did 
every other form of English tyranny. 

The emancipation of the Catholics of Maryland, in 1776, 
has already been noticed. The other twelve original States, 
one after another, granted the Catholics liberty of conscience, 
the right to build churches and worship as they pleased ; 
but many of them long refused the followers of the true 
faith civil and political rights.* The drafting of the Fed- 
eral Constitution occurred twelve years after the signing of 
the Declaration of Independence. In the third section of 
Article VI. of the former document we find the following : 
" 2Fo religious test shall ever be required as a qualification 



* We can get a glimpse at the spirit of those early times by a 
few facts about the New York State Convention, and the atti- 
tude of some of its members towards Catholics. This convention 
met at Kingston in the spring of 1777, to form a State govern- 
ment. When the section on religious toleration was brought 
up, it read thus : i ' The free toleration of religious profession and 
worship shall forever hereafter be allowed to all mankind." 

After offering an amendment which was lost, Mr. Jay moved 
another, the first part of which ran thus : 

"Except the professors of the religion of the Church of Rome, 
who ought not to hold lands in or be admitted to a participation 



Rise and Progress of Religiotts Freedom. r8i 

for any office or public trust under the United States." All 
things considered, this was an immense advance towards 
complete religious freedom. 

Among the delegates who framed and signed this Con- 
stitution in 1787, were two Catholics — Daniel Carroll of 
Maryland, and Thomas Fitzsimmons of Pennsylvania. 

The constitution of a country is the fundamental law with 
which all subsequent enactments must harmonize. Such 
being the case, it was not singular that Catholics should 
take a profound interest in the famous instrument which 
was to form the foundation of American legislation. Bravely 
had they fought for liberty. None loved it more dearly ; 
none more earnestly desired its preservation. 

WHAT THE CATHOLICS WANTED HOW THEY GOT IT. 

But, a constitutional guarantee for religious freedom, 
clear and explicit in its terms, was yet wanted. To obtain 
the insertion of such a highly important clause now became 
the eager wish of the Catholics. And for this purpose some 
of the leading members of their body, among whom was Rev. 
Dr. Carroll, drew up a memorial to Congress, representing 
the necessity of adopting some constitutional provision for 
the protection and maintenance of civil and religious free- 
dom, the purchase of which had cost so much blood and 
treasure among all classes of citizens. Through the influ- 
ence of General Washington this memorial was favorably 
received, and it resulted in the enactment of the first article 
of the Amendments to the Constitution, which declares that 



of the civil rights enjoyed by the members of this State, until 
such time as the said professors shall appear in the Supreme 
Court of this State, and there most solemnly swear that they 
verily believe in their consciences that no pope, priest, or 
foreign authority on earth hath power to absolve the subjects 
of this State from their allegiance to the same." 

Long debates arose and the motion was lost by 19 to 10. 

Mr. Jay was a narrow-minded man, whose wide imagination 
was perpetually conjuring up the dread shadows of "priests 
and popes ! " 



1 82 Catholicity in the United States. 

" Congress shall make no law respecting an establishment of 
religion, or prohibiting the free exercise thereof."* 

As this amendment was adopted by a Congress of all the 
States, it was a solemn recognition of the principle which 
should in future govern their respective legislative acts, and 
since that period it has been happily incorporated into their 
fundamental law. The importance of this constitutional 
enactment, which was due chiefly to the far-reaching wisdom 
and enlightened patriotism of some among the more dis- 
tinguished Catholicsf of the time, cannot be overestimated. 
It was the most effectual barrier that could be raised against 
the revival of the persecuting spirit which had disgraced 
nearly all the colonies, and which would most probably have 
again lifted its hydra head if the States had not in solemn 
convention repudiated it as incompatible with the essential 
character of the American Government. An open field 
and a fair fight with error — this was all that Catholicity 
required to develop its power and to march on to victory ! £ 

dr. Carroll's explanation. 

The learned Bishop Carroll, writing, in 1 790, of the con- 
dition of the Catholics in the United States, gives the follow- 
ing interesting account of the origin and progress of religious 
toleration : 

" Having renounced subjection to England," says the 
venerable prelate, " the American States found it necessary 
to form new constitutions for their future government, and 
happily a free toleration of religion was made a funda- 
mental point in all these new constitutions ; and in many of 
them, not only a toleration was decreed, but also a perfect 



* This amendment was ratified in 1791. 

t In a letter, Bishop Fenwick mentions Rev. Dr. Carroll, 
Charles Carroll of Carollton, George Meade (father of the late 
General Meade of the United States Army), Thomas Fitzsim- 
mons, and Dominic Lynch as the framers of this memorial. — 
Rev. Dr. White. 

X Rev. Dr. White. 
• 



Rise and Process of Religious Freedom. 183 

equality of civil rights for persons of every Christian pro- 
fession. In some, indeed, the yet unextinguished spirit of 
prejudice and intolerance excluded Catholics from this 
equality. 

" Many reasons concurred to produce this happy and just 
article in the new constitutions : (1) Some of the leading 
characters in the direction of American councils were, by 
principle, averse to all religious oppression ; and having 
been much acquainted with the manners and doctrines of 
Roman Catholics, represented strongly the injustice of 
excluding them from any civil right. (2) Catholics con- 
curred as generally, and with equal zeal, in repelling that 
oppression which first produced the hostilities with Great 
Britain ; and it would have been impolitic, as well as unjust, 
to deprive them of a common share of advantages purchased 
with common danger and by united exertions. (3) The 
assistance, or at least the neutrality, of Canada was deemed 
necessary to the success of the United States ; and to give 
equal rights to Roman Catholics might tend to dispose the 
Canadians favorably to the American cause. Lastly, France 
began to show a disposition to befriend the United States, 
and it was conceived to be very impolitic to disgust that 
powerful kingdom by unjust severities again the religion 
which it professed." 

INTOLERANCE IN SOME STATES. 

Indeed, the "unextinguished spirit of intolerance" lived 
in several of the original States long after Bishop Carroll 
penned the foregoing paragraphs. Catholics had still to 
struggle against old enactments and old prejudices. Thus, 
it is only since 1806 that Catholics, to hold office in the 
State of New York, have been dispensed with a solemn 
abjuration of all obedience to ecclesiastical power. It was 
the same in Massachusetts till 1821. Entire liberty of con- 
science was not granted in Yirginia until 1830. Down to 
January 1, 1836, to be an elector and eligible in the State 
of North Carolina it was necessary to swear to a belief in 



184 Catholicity in the United States, 

the truth of the Protestant religion. In New Jersey, a 
clause excluding Catholics from office was abolished only in 
1844. And even to-day, one hundred years after the sign- 
ing of the Declaration of Independence, the State of New 
Hampshire still shamefully retains on its Statute-Book a 
clause excluding Catholics from office ! "* 

Thus we learn that though the first amendment to the 
Constitution declares that " Congress shall make no law re- 
specting an establishment of religion, or prohibiting the free 
exercise thereof," yet that several State governments con- 
tinued to legalize intolerance, and that it was only after long 
and persistent efforts that Catholics succeeded in obtaining 
then- full rights as citizens of this Eepublic.f 

In all the States that were once French, Spanish, or Mexi- 
can territory, and in which the Catholics were the original 
proprietors of the soil, as Louisiana, Florida, Texas, Indiana, 



* Since writing the above, I have received, in answer to a note 
of inquiry, the following from Very Rev. John E. Barry, V.Gr., 
Concord, N. H. : 

"The clause in the Constitution of New Hampshire excluding 
Catholics from holding office still exists, but it may be con- 
sidered a 'dead letter.' At the late election, held the 14th of 
the present month, a vote was taken as to whether the Consti- 
tution should be amended at the sitting of the next Legis- 
lature. A unanimous vote was given favoring an amendment. 
This, undoubtedly, will remove the clause from the Constitution. 
An effort was made in the last Legislature to have it done, but it 
was laid over for the next session." — Letter of March 30, 1876. 

Why did New Hampshire allow the centennial year to 
come upon her with this disgraceful clause on her statute- 
book? 

t ' ' Why, '' some may ask, ' ' did not the first amendment to the 
Constitution oblige the various States to grant the same rights — 
civil, political, and religious — to all, Catholics as well as Protest- 
ants ? " It was generally understood that liberty of conscience, 
the right to worship as you please, was granted in all the States ; 
but people can possess liberty of worship, and yet be deprived 
of civil and political rights. This was the position of the Catho- 
lics in many places. And "it is well settled," writes Flanders 



Rise and Progress of Religious Freedom. 185 

Mississippi, Illinois, Alabama, Maine, Missouri, Arkansas, 
Michigan, Iowa, Wisconsin, and California, the free exercise 
of the Catholic religion is guaranteed by solemn treaties. 

Such is a brief and truthful sketch of the rise and progress 
of religious freedom in our favored country — " the land of 
the free and the home of the brave." For their most sacred 
rights, Catholics have had to struggle manfully against 
bigoted ignorance, blind prejudice, secret societies, and open 
persecution. Yet, why should it be so ? Was it not Catho- 
lics who gave the world such monuments of freedom as the 
Magna Charta, trial by jury, no taxation without representa- 
tion, habeas corpus, stationary courts, and wise municipal 
laws and polity ? Did they not rescue Europe from barbar- 
ism, and re-establish social order? Was it not Catholics 
who built up the free cities of the old world, and who 
founded such republics as Switzerland, Andorra, Genoa, 

(' Exposition of the Constitution of the United States,' p. 236), 
" that the first twelve amendments to the Constitution have no 
application to the legislation of the States. They are exclusively 
limitations of the power of the General Government, and were 
intended to prevent interference with the rights of the States 
and of their citizens. The subject of religion is left exclusively 
to the State governments." 

'• The oppression of individuals," writes Bozman, ( " History 
of Maryland," vol. i, p. 291) "in the enjoyments of their religi- 
ous as well as civil rights is most generally to be apprehended 
from the State governments." 

The excluding clauses in the New Hampshire constitution are* 
in substance as follows : 

Art. 14. Every member of the House of Representatives shall 
be of the Protestant religion. 

Sec. 29. No person shall be capable of being elected a Senator 
who is not of the Protestant religion. 

Sec. 42. No person shall be eligible to the office of Governor 
unJess he be of the Protestant religion. 

It is to be hoped that the Legislature of New Hampshire, which 
meets in June (1876) will forever wipe out these bigoted and 
shameful clauses, 

New Hampshire is now the only State in the Union in which 
Catholics do not possess all rights — civil, political, and religious. 



1 86 Catholicity in the United States, 

Venice, Florence, Pisa, Sienna, and San Marino ? Was it 
not Catholics who discovered America, and who first reared 
the broad banner of universal freedom on this virgin conti- 
nent ? Can any one dispute these facts — facts that challenge 
contradiction — that command the attention of every liberal, 
truth-loving mind ? Yet, why were Catholics persecuted % 
Was it because they persecuted others ? "No, no ! We would 
gladly learn the time and place in which the Catholics of the 
United States ever disturbed those who differed from them 
in religious belief. Their liberality will compel the respect 
of all but hopeless prejudice and invincible ignorance. But 
again, it may be asked, why were they persecuted % God 
alone knows. To suffer, to be persecuted is the blessed legacy 
that an all-wise Savior left to His followers. Still, hu- 
manly speaking, and guided by the light of history, we 
must point to England as the originator of persecution in the 
New World. The British Government raised the war on 
Catholics and their faith to a system of infernal jurispru- 
dence. In her American colonies, England sowed the seeds 
of black intolerance and fanaticism. When the tyrannical 
sower was banished, the unfortunate tares were left behind. 

" The evil that men do, lives after them." 

We have glanced at the growth and decline of bigotry. We 
can easily understand that men do not gather figs of thistles. 
.The bad crop is not yet rooted out. But, in the main, truth 
has triumphed. God, in His inscrutable designs, has shown 
in this Republic that in the battle between truth and error, 
between freedom and despotism, that right will prevail — 
that truth alone makes men free. 

" Truth crushed to earth shall rise again, 
The eternal years of God are hers ; 
But Error, wounded, writhes with pain, 
And dies among his worshippers." 



COMMODORE JOHN BARRY,* 

The Father of the American Navy. 

•' Ho made a valiant assault against the nation of his enemies."— Eccles. 

One of the bravest and truest heroes of the Revolution was 
John Barry, "the father and founder of the American Navy." 
He was born in 1745, in the county Wexford,! Ireland. His father 
was a well-to-do farmer. The purest principles of the Catholic 
faith were deeply impressed upon the mind and heart of the 
youthful Barry, and brightly they shone forth throughout his 
whole life. His father's house was so near the beach that " he 
had but to step out of his own door, to stand beside the sea." 
As his eye daily swept the majestic Atlantic, the mind of the 
ardent boy expanded, and he conceived a great fondness for 
the ocean. His father, noticing the direction of his inclinations, 
placed him on board of a merchantman ; and, at about fourteen 
years of age, John Barry began to sail regularly between Phila- 
delphia and the British ports. By self-culture and fidelity to 
duty he rose rapidly in his chosen profession. At the age of 
twenty-five he was captain of the Black Prince, one of the best 
packet vessels of that day. The owner of this ship was Mr. 
Meredith, of Philadelphia, at whose house Washington was an 
occasional visitor. Here he first met the young sailor, "and 
marked the future Commodore." 

Captain Barry was already an American. When the Revolu- 
tionary War began, he espoused the cause of the oppressed col- 
onies with great enthusiasm, and embarked his all in the strug- 
gles of his adopted country. He gave up, to use his own language, 
" the finest ship and the first employ in America, and entered 
into the service of his country. " 

Congress, towards the close of 1776, purchased several mer- 
chant vessels with the view of having them hastily fitted out as 
ships of war. To Captain Barry was committed the superin- 
tendence of the equipment of this first American fleet. When 
all was finished, he was appointed to the command of the Lex- 
ington. This was the first ship to hoist the Stars and Stripes. 
Captain Barry without delay proceeded to sea in search of the 



* Chiefly from Dr. R. H. Clarke's Memoir, " The Metropolitan." Vol. IV. 
f The exact locality was " the sea-side parish of Tacumshane.'' 

(187) 



1 88 Catholicity in the United States. 

enemy's cruisers. In the midst of a superior hostile force, he 
had a wide and dangerous field for the display of his genius and 
patriotism. Under the very eyes of an English squadron, he 
made short work of several of the enemy's small cruisers, and 
on the 17th of April, 1776, fell in with the armed tender Edwards, 
which after a spirited contest he captured. This affair is worthy 
of note as the first capture of any vessel of war by a regular 
American cruiser in battle. 

Captain Barry was next appointed to the Effingham, but as 
the rigorous winter prevented the ship from proceeding to sea, 
he joined the army, and by his dashing bravery and cool judg- 
ment, won the admiration of all. After the British army under 
Lord Howe had obtained possession of Philadelphia, Captain 
Barry continued in command of the Effingham, which was still 
ice-bound in the Delaware, a few miles from the city, and in a 
position which the English General saw could be rendered of 
great service to the British, if the vessel and her commander 
could be gained over to the royalist cause. Lord Howe accordingly 
made an offer of fifteen thousand guineas* and the command of 
British ship of the line to Captain Barry, if he would deliver up 
his vessel to the royalists. With a noble indignation this heroic 
Catholic replied that " he had devoted himself to the cause of 
his country, and not the value or command of the whole British 
fleet could seduce Mm from it." 

While the English held the Delaware, he gave them constant 
annoyance by boat expeditions, cutting off their supplies and 
smaller craft. On one occasion with only twenty-eight men in 
four small boats, Captain Barry captured two British ships and 
a schooner. "The courage that inspired this small and heroic 
band," says the National Portrait Gallery, u is not alone sufficient 
to account for his wonderful success, but it must be ascribed to 
a combination of daring bravery and consummate skill by which 
the diminutive power under his command was directed with 
unerring rapidity and irresistible force. "+ 

* Equal to about $100,000 in "greenbacks." 

+ For this brilliant exploit, Barry received the following public testimonial 
from the Commander-in-chief : 

Headquarters, 12th March, 1778. 
" To Captain John Barry — 

" Sir : I have received your favor of the 9th inst., and congratulate you on 
the success which has crowned your gallantry and address in the late attack 
upon the enemy's ships. Although circumstances have prevented you from 
reaping the full benefits of your conquest, yet there is ample consolation in 
the degree of glory which you have acquired. You will be pleased to accept 
of my thanks for the good things which you were so polite as to send me, with 
my own wishes that a suitable recompense may always attend your bravery. 
"I am, sir, &c, Go. Washington. " 



Rise and Progress of Religious Freedom. 189 

Getting at last to sea in command of the Raleigh of thirty-two 
guns, he kept three British ships at bay, and finally disabling 
one, succeeded in running his ship ashore, and saving most of 
his men. He received the title of Commodore, being the first 
American officer upon whom it was conferred. In the famous 
frigate, Alliance, Commodore Barry made many captures, and 
after a terrible engagement, in which he was severely wounded, 
he took the English sloop of war Atlanta and her consort, the 
brig Trepassy. 

In the spring of 1782, he performed a most brilliant action. 
Returning from Havana with a large amount of specie and sup- 
plies, he encountered a British squadron, in the very sight of 
which he attacked and disabled the sloop Sibyl. When hailed 
by the squadron as to the name of the ship, the captain, etc., 
the hero gave this spirited reply: u The United States ship Alli- 
ance, saucy Jack Barry, half Irishman, half Yankee^-who are 
youf" 

" This is the ship Alliance 

From Philadelphia town, 
And proudly bids defiance 

To England's king and crown. 
As Captain on the deck I stand 

To guard her banner true, 
Half Yankee and half Irishman ; 

What tyrant's slave are you?" * 

After the Revolution, Commodore Barry as the senior officer, 
continued at the head of the navy to the day of his death. Dur- 
ing the misunderstanding with the French Government in 1798, 
which occasioned a partial naval war, he rendered eminent serv- 
ice in protecting our commerce, and inflicting severe punish- 
ment on the French. He died at Philadelphia on the 13th 
of September, 1803, and was interred in St. Mary's burying- 
ground, where his monument may yet be seen. As the Com- 
modore died without children, he left the Catholic Orphan Asy- 
lum of Philadelphia his chief legatee. 

In person Commodore Barry was tall, graceful, and command- 
ing. His manners were simple and courteous, but very digni- 
fied. His fine manly countenance showed the kindness of his 
heart no less than the firmness of his character. Through life 
he was a sincere, practical Catholic, remarkable for his strict 
and noble observance of the duties of religion. He was unsur- 
passed in all the qualities which constitute a great naval com- 



* Collins. 



190 Catholicity in the United States. 

raander. The coolness and intrepidity no less than the skill 
and fertility in expedients, which he displayed in various mem- 
orable conflicts are described in naval annals as truly won- 
derful. " His private life, " says an excellent authority,* "was 
as amiable as his public career was brilliant. In his domestic 
relations he was frank and affectionate. Deeply impressed with 
religion, he exacted an observance of its ceremonies and duties 
on board of his ship as well as in the retirement of private life. 
His lofty feelings of honor secured the confidence of the most 
illustrious men of the nation, and gave him an extensive in- 
fluence in the various spheres in which his active life required 
him to move. The regard and admiration of Gen. Washington, 
which he possessed to an eminent extent, was among the most 
enviable fruits of his patriotic career. His public services were 
not limited to any customary rule of professional duty, but 
without regard to labor, danger, or expense, his devotion to his 
country kept him constantly engaged in disinterested acts of 
public utility." 



* The National Portrait Gallery. 



CHAPTEE III. 

the church in the toting republic, 
(a. d. 1776— 1790.) 

THE ENGLISH VICAR-APOSTOLIC — DR. CARROLL'S OPINION — THE NEW 
PREFECT APOSTOLIC — DR. FRANKLIN AND REV. DR. CARROLL — AN 
ITEM FROM FRANKLIN'S DIARY — THE TE DEUM AT PHILADELPHIA — 
WASHINGTON AT MASS — NEW YORK CITY — JOHN JAY AN EXQUISITE 
BIGOT — THE LAST SPECIMEN OF ENGLISH TYRANNY IN OUR COUNTRY — 
MASS ON A TOP FLOOR — ROVING PRIESTS AND OBSTINATE LAYMEN — 

BOSTON — WASHINGTON AND THE POPE'S EFFIGY BURNERS CATHOLIC 

FRANCE MELTING THE ICE OF BIGOTRY— ONLY THIRTY CATHOLICS IN 
BOSTON AT THE CLOSE OF THE REVOLUTION — BEV. JOHN THAYER BE- 
COMES A CATHOLIC — THE FIRST BISHOP OF THE UNITED STATES — HIS 
CONSECRATION — FIRST SERMON IN BALTIMORE — CATHOLIC STATIS- 
TICS — ARCHBISHOP CARROLL AND PRESIDENT WASHINGTON COM- 
PARED. 

THE ENGLISH VICAR-APOSTOLIC AND THE REVOLUTION. 

We will now glance at the progress of Catholicity from 
the signing of the Declaration of Independence to the conse- 
cration of the first Bishop of Baltimore, in 1790. During 
the protracted and fierce struggle there was not the least 
communication between the Catholics of America and their 
Bishop, who was the Yicar- Apostolic of the London dis- 
trict. To his spiritual jurisdiction were subject the United 
States. But whether he would hold no correspondence 
with a country which he, perhaps, considered in a state of 
rebellion, or whether a natural indolence and irresolution 
restrained him, the fact is that he held no kind of inter- 
course with priest or layman in this part of his charge. 

Before the breaking out of the war, his predecessor had 
appointed a vicar, the Rev. Mr. Lewis, formerly superior of 
the Jesuits ; and he governed the mission during the Bishop's 

(191) 



192 Catholicity in the United States. 

silence. Soon after the termination of the war, the clergy 
of Maryland and Pennsylvania, being sensible that, to derive 
all advantage from the new state of things in America, it 
wonld be proper to have an ecclesiastical superior in the 
country itself ; and knowing the jealousy prevailing in the 
American governments against the right of jurisdiction be- 
ing vested in a person residing in Great Britain, addressed 
themselves to the Holy See, praying that a superior might 
be allowed, and that he might be chosen by the clergy, sub- 
ject to the approbation and confirmation of his Holiness.* 

THE NEW PREFECT APOSTOLIC. 

The American clergy believed the time and the circum- 
stances of the new nation as premature for the presence of a 
Bishop. They simply desired a superior with some of the 
episcopal powers. The Holy See, in its wisdom, came to 
the same conclusion, and resolved to give Maryland a pro- 
visional ecclesiastical organization. The learned and patriotic 
Bev. Dr. Carroll received the appointment. He was em- 
powered, among other things, to bless the holy oils, and to 
administer the sacrament of confirmation. This holy sacra- 
ment, which strengthens faith in man, had never yet been 
conferred in the United States. \ 

DOCTOR FRANKLIN AND REV. DR. CARROLL. 

But we must not omit to mention a fact as interesting as 
it is singular. The venerable statesman and philosopher, 
Ben Franklin — then the American Minister at Paris — 
had an honorable share in the nomination of the future 
Patriarch of the Catholic Church in the United States. 
"When the Nuncio, at Paris," writes Father Thrope, in 
a letter to Bev. Dr. Carroll, from Borne, dated June 9th, 
1784, " applied to Mr. Franklin, the old gentleman remem- 
bered you ; he had his memory refreshed before, though you 
had modestly put your own name in the last place of the 
list." Franklin's Diary records this memorable event thus : 

* Bishop Carroll. 



The Church in the Young Republic, 193 

"1784, July 1st. — The Pope's Euncio called and ac- 
quainted me that the Pope had, on my recommendation, 
appointed Mr. John Carroll, Superior of the Catholic clergy 
in America, with many of the powers of a Bishop, and that, 
probably, he would be made a Bishop in jpartibus before the 
end of the year." 

In consulting Dr. Franklin, the Holy See simply wished 
to pay an act of courtesy to the young Republic. The Con- 
stitution of the United States, which places religion beyond 
the sphere of the civil power, was not yet drafted. And it 
need excite no astonishment that even educated Europe was 
not familiar with the principles which underlie the Ameri- 
can Government. 

The very Rev. Dr. Carroll, as Prefect Apostolic, at once 
began his visits. His long journeys were chiefly through 
Maryland, Pennsylvania, and New York. The first, as the 
seat of the old Catholic colony, had still a respectable num- 
ber of Catholics ; and in Pennsylvania, Dr. Carroll found a 
population of about seven thousand faithful. 

PHILADELPHIA. 

Sometime before the arrival of the Prefect Apostolic this 
city was the scene of a notable religious ceremony. At the 
close of the Revolutionary War a solemn Te Deum was 
chanted in St. Joseph's church, at the request of the Mar- 
quis de la Luzerne, the Prench Ambassador. He invited 
the members of the United States Congress, as well as the 
principal generals and distinguished citizens, to attend. 
Washington and Lafayette were present. The Abbe Ban- 
dale delivered a most eloquent discourse. "Who but He," 
exclaimed the eloquent priest, " He in whose hands are the 
hearts of men, could inspire the allied troops with the friend- 
ship, the confidence, the tenderness of brothers '( Ah ! the 
combination of so many fortunate circumstances is an ema- 
nation of the all-perfect Mind. That courage, that skill, 
that activity bear the sacred impression of Him who is divine. 
* * * Let us with one voice pour forth to the Lord that 
*3 



194 Catholicity in the United States. 

hymn of praise by which Christians celebrate their gratitude 
and His glory — Te Deum Zaudamus" 

NEW YORK CITY. 

The first years of the Revolution were years of marked 
intolerance in the State of Eew York.* We have already 
referred to John Jay's performance as a legislator — a per- 
formance which hands down that noted gentleman to pos- 
terity as a man of narrow views, an exquisite bigot. 

But it was especially the Catholics of New York City 
who were made to feel that their faith was a crime ! The 
British occupied the city during the greater part of the war. 
Tn fact, it was only late in the fall of 1783 that it was 
evacuated by the English troops. In 1778, a French man- 
of-war was captured and taken into New York harbor. The 
chaplain of the ship, Abbe de la Motte, being requested by 
the Catholics of the city to say Mass, did so. For this 
offense, the English commander had him thrown into prison. 
However, the ever-memorable day at length came, when 
the last British soldier stepped on board of ship, and turned 
his back to that America which had taught a solemn lesson 
to tyrants — a lesson that shall be studied to the end of the 
world ! 

MASS ON A TOP FLOOR. 

The energetic Father Farmer soon found his way from 
Philadelphia to New York.f In the month of December, 



* " In the northern colonies, that bordered on Canada, the feel- 
ing (bigotry) was especially intense ; and when the struggle was 
imminent, the first colonial flag run up at New York in place of 
the English colors bore the words : ' No Popery.' " "American 
Catholic Quarterly Review." Vol. I. 

f One hundred years ago there was no resident priest between 
Canada and Pennsylvania. To perform his Easter duties a New 
Yorker was obliged to go to Philadelphia ! Watson in his Annals 
sneeringly says: " John Leary goes once a year to Philadelphia 
to get absolution." This was actually the name of a good Cath- 
olic of that day, who nobly placed a high value on his soul. 



The Church in the Young Republic. 195 

1783, he celebrated the holy sacrifice of the Mass on the top 
floor of a carpenter's shop ! For some time, the residence of 
Don Diego de Gardoqui, the Spanish Ambassador, was used 
for the same purpose. This distinguished Spaniard, in 1786, 
laid the corner-stone of old St. Peter's, on Barclay street — 
the first of our churches in the city of New York. It was a 
brick structure, eighty-one feet by forty-eight, with a square 
tower and dome. Charles the Third, King of Spain, gener- 
ously contributed $10,000 towards its erection. The French 
Consul was also one of its best benefactors. 

Father Farmer, S.J., continued, to the date of his death, 
in 1786, to be Yery Rev. Dr. Carroll's vicar for New York. 
From time to time, several priests from Europe arrived, and 
began exercising their ministry without the necessary facul- 
ties. When remonstrated with, they made obstinacy their 
stronghold, and were sometimes supported against the Pre- 
fect Apostolic by congregations Catholic in name only. For 
nearly two years, a Rev. Mr. Nugent, aided by the trustees 
of St. Peter's, bade defiance to the ecclesiastical superior, 
and on one occasion compelled him even to leave the Church. 
However, in 1787, Yery Rev. Dr. Carroll committed the 
parish of New York to Father O'Brien, an Irish Dominican, 
and peace and harmony were again restored. It must, indeed, 
be avowed that nothing is more sad than the commencement 
of the Church in the great " Empire City " — disobedient and 
scandalous priests, rebellious and usurping laymen ! 

At this period the Catholic population numbered one hun- 
dred, of which about forty approached the sacraments. 

BOSTON". 

Hitherto I have only referred to New England in order 
to point out its barbarous penal code. Except as an object of 
horror, Catholicity was unknown. Doubtless there were a 
few Catholics. But they lived as if they knew not their 
religion. Their children grew up Protestants. The brave 
General Sullivan of Revolutionary fame is an example. His 



196 Catholicity i?i the United States, 

Catholic parents perhaps never " taught him to lisp the name 
of Mary." 



The "War of Independence brought about the first change. 
When Washington proceeded to the camp at Boston, he was 
shocked at the silly bigotry which reigned there. The Pope 
was to be burned in efQ.gj ! But the following order, in the 
year 1775, shows how the illustrious commander viewed the 
matter : 

" November 5th. — As the Commander-in-chief has been 
apprised of a design formed for the observance of that ri- 
diculous and childish custom of burning the effigy of the 
Pope, he cannot help expressing his surprise that there should 
be officers and soldiers in this army so void of common sense 
as not to see the impropriety of such a step. * * * * 
It is so monstrous as not to be suffered, or excused ; indeed, 
instead of offering the most remote insult, it is our duty to 
address public thanks to our {Catholic) brethren, as to them 
we are indebted for every late success over the common enemy 
in Canada. 7 '* This had a healthy effect on the moral idiots 
around Boston. 

CATHOLIC FRANCE MELTING THE ICE OF BIGOTRY. 

In 1778, a French fleet and army, under the distinguished 
Count D'Estaing, entered Boston harbor, remaining there 
for three months. Catholic service was regularly performed. 
The change was astonishing ! A French officer having died, 
was buried with all the impressive ceremonies of the Catho- 
lic Church, and the members of the Town Council were seen 
marching in a funeral, which was preceded, by a large cruci- 
fix ! Indeed, the presence of the French did much to dispel 
bigotry in every quarter. 

An able writer referring to this fact, justly remarks: 
" France, Catholic France, was solicited ; she was asked, and 

* Washington's Writings. 



The Chitrch in the Young Republic. 197 

not in vain, to lend her armies to the canse of the Revolu- 
tion. French troops landed at Boston, and amid the ridi- 
cule of the English party, the selectmen of the capital of 
'New England followed a crucifix through the streets ! A 
French fleet enters Earragansett Bay, and Rhode Island 
repeals a law excluding Catholics from civil rights ! French 
troops are at Philadelphia and Congress goes to Mass ! Ne- 
cessity compelled this adaptation of the outer appearance, 
and, perhaps, to some extent calmed the prejudices of former 
days. With a Catholic ally, the government could not de- 
nounce Catholicity. In the constitution adopted, it washed 
its hands of the matter, and Congress refused to assume, as 
one of its powers, a right to enter the sphere of religion." 

At the close of the Revolution, about thirty Irishmen and 
a few French and Spaniards constituted the total Catholic 
population of- Boston. During the last years of the war, 
they were allowed the use of a school-house in which to cel- 
ebrate divine service. The Abbe de la Poterie, formerly a 
chaplain in the French navy, was their first pastor.* 

AN EMINENT CONVERT. 

A remarkable conversion took place at this time. Rev. 
John Thayer, of Boston, was a Congregationalist minister, a 
member of one of the oldest New England families, and a 
gentleman of more than usually thorough education. To 
extend his knowledge and experience, he travelled through 
various parts of Europe. His prejudices were vividly strong, 
especially against the Jesuits. When in Rome, he accidentally 
became acquainted with the sons of Loyola ; and in May, 
1783, was received into the Catholic Church ! He proceeded 
to the famous Seminary of St. Sulpice, at Paris, studied, and 
was ordained priest. In 1790, he returned to Boston, and 

* His " ministrations," writes Father Finotti, " came to a sorry 
and quick end on the 29th of May, 1789, when he was suspended." 
La Poterie was a dangerous character — a wolf in sheep's cloth- 
ing. 



198 Catholicity in the U7iited States. 

was appointed pastor by Yeiy Rev. Dr. Carroll. Writing 
to a friend in that year he says of his new congregation : 
" About one hundred Catholics, consisting of Trench, Irish- 
men, and Americans, are what constitute our present church. 
About a dozen of them can attend Mass daily. I am en- 
gaged in instructing a few Protestants whom I hope to 
restore shortly to our common mother." How wonderful 
are the ways of God ! 

THE FIRST BISHOP OF THE HOTTED STATES. 

We must now return to the Prefect Apostolic, V ery Rev. 
Dr. Carroll. - For five years he toiled on with the amiability 
and zeal of an Apostle, daily encountering obstacles from 
the nature of his duties, from insubordinate priests and 
laity, that would have discouraged any but the bravest 
spirit. " Every day," he writes, " furnishes me with new 
reflections, and almost every day produces new events to 
alarm my conscience, and excite fresh solicitude at the pros- 
pect before me. You cannot conceive the trouble I suffer 
already, and still greater, which I foresee, from the medley 
of clerical characters coming from different quarters and 
various educations, and seeking employment here. I can- 
not avoid employing some of them, and they begin soon to 
create disturbances." This state of things was almost to be 
expected on account of the heterogeneous character of both 
people and clergy. As many of the clergy were entirely 
ignorant of the English language, and others in no very 
good repute at home, it was soon found that ampler powers 
than those possessed by the Prefect Apostolic were needed 
to hold the tangled reins of authority with proper firmness. 

The principal members of the American clergy who had 
the good of religion at heart, assembled, and petitioned 
Rome for a bishop. The request was granted with the priv- 
ilege of selecting the candidate and of locating the new see. 
They fixed upon Baltimore, " this being," writes Dr. Car- 
roll to a clerical friend in Europe, " the principal town in 
Maryland, and that State being the oldest, and still the 






The Church in the Young Repziblic. 199 

most numerous residence of true religion in America. So 
far all was right. We then proceeded to the election, the 
event of which was such as deprives me of all expectation of 
rest or pleasure henceforward and fills 5 me with terror with 
respect to eternity. I am so stunned with the issue of this 
business, that I truly hate the hearing or the mention of it ; 
and, therefore, will say only, that since my brethren — whom 
in this case I consider as the interpreters of the Divine 
"Will — say I must obey, I will do it ; but by obeying shall 
sacrifice henceforward every moment of peace and satisfac- 
tion." One of Dr. Carroll's conspicuous qualities, a quality 
that shed a lustre over his whole character, was his modest 
humility — 

11 Humility, that low sweet root 
From which all heavenly virtues shoot!" 

By the Holy See he was nominated bishop of Baltimore. 
On the reception of the official documents the new prelate 
at once proceeded to England for consecration. The solemn 
ceremony took place in Lulworth Castle, the lordly resi- 
dence of the pious Thomas Weld, on Sunday, August 15th, 
1790. The chief consecrator was Et. Rev. Dr. Walmsley, 
senior Catholic Bishop of Great Britain. 

Late in the same year Bishop Carroll, reached the shores 
of America, was joyfully welcomed by his people, and in- . 
stalled in his episcopal see. On the Sunday of installation 
he addressed them a discourse which shall ever remain a 
masterpiece of sacred eloquence. 

" This day, my dear brethren," began the venerable man, 
" impresses deeply on my mind a lively sense of the new 
relation in which I stand before you. The shade of retire- 
ment and solitude must no longer be my hope and prospect 
of consolation. Often have I flattered myself that my declin- 
ing years would be indulged in such a state of rest from 
labor and solicitude for others, as would leave me the best 
opportunity of attending to the great concern of my own 
salvation, and of confining myself to remember my past 



200 Catholicity in the United States. 

years in the bitterness of compunction. Bnt it has pleased 
God to order otherwise ; and though my duty commands 
submission, it cannot allay my fears — those fears which I 

feel for you and for myself In God alone can I iind 

any consolation. He knows by what steps I have been con- 
ducted to this important station, and how much I have 
always dreaded it. He will not abandon me unless I first 
draw down His malediction by my unfaithfulness to my 
charge. Pray, dear brethren, pray incessantly that I may 
not incur so dreadful a punishment. Alas ! the punishment 
would fall on you as well as myself — my unfaithfulness 
would redound on you, and deprive you of some of the 
means of salvation."* AYhat modest grandeur and simple 
sublimity mark these first utterances of the Patriarch of the 
American Church ! 

CATHOLIC STATISTICS. 

At this point it may be proper to examine into the num- 
ber of Bishop Carroll's spiritual children in 1790. Relig- 
ious statistics in our country have been at all times in a 
misty, unsatisfactory condition. This early date was no ex- 
ception. All figures, therefore, in that connection, are to 
be received as approximations — guesses at truth. The first 
national census was taken in 1790, and gave us a total 
white population of nearly 3,200,000. Of these about 
30,000 were Catholics.f According to this estimate, one in 
every one hundred and ten of the white population was a 
Catholic. Bishop Carroll's diocese was the United States.^ 
His priests were between thirty and forty in number ; while 
his small, but wide-spread flock was distributed somewhat 
as follows : 16,000 in Maryland ; 7,000 in Pennsylvania ; 



* Rev. Dr. C. I. "White's Sketch. 

t Many writers consider this too small. Some mention 50,000, 
and even higher, as being nearer the exact number. The above 
is Bishop Carroll's estimate. 

I The diocese of Baltimore then included all the States east 
of the Mississippi, except Florida. 



The Church in the Young Republic. 201 

3,000 at Detroit and Vincennes ; 2,500 in Illinois, and in 
all the other States together there were not perhaps more 
than 1,500 — in all about 30,000. Such was the American 
Church at the date the Holy Father firmly planted the cor- 
ner-stone by erecting the first episcopal see of Baltimore. 

A COMPARISON. 

Between the early history of the American Republic and 
the American Catholic Church, there are many interesting 
points of resemblance. They arose together. They grew 
together. Their chiefs were men illustrious in their day — 
beacon-lights of the past. They were born about the same 
time, the one in Maryland, the other in Virginia. Washing- 
ton carried the Republic through its first years of struggle 
and fiery conflict. Carroll guided the frail ship of the Church 
over the stormy billows that broke across its early course. 
In 1789, George Washington was elected first President of 
the Republic. In the same year, the Holy See appointed 
John Carroll first Bishop of the American Church. The 
greatness and wisdom of Washington are equally conspicu- 
ous in his life and his writings. He was truly the father 
of his country. In the character of Carroll may be found 
the most splendid virtues that can adorn humanity. The 
wisdom of his words and his acts throws a halo of glory 
around his illustrious career. He was the Patriarch of 
the American Church. In both we recognize incomparable 
patriots. Washington's patriotism was enhanced and beau- 
tified by his lofty morality, and his profoundly religious 
instincts. The venerated Carroll did riot love his country 
less because he loved his faith more. Illustrious men ! 
to them, duty was, indeed, the most sublime word in the 
language ! 



CHAPTEE IY. 

FROM THE FOUNDATION OF THE DIOCESE OF BALTIMORE TO 

THE DEATH OF ARCHBISHOP CARROLL. 

(A. D. 1790—1815.) 

"The harvest indeed is great, but the laborers are few." — Gospel. 

TRUTH BATTLING FOR HER CHILDREN — A SPIRITUAL HANNIBAL — SYNOD 
OF BALTIMORE — THE FRENCH REVOLUTION — FIRST MASS IN CHARLES- 
TON, S. C. — THE CHURCH IN KENTUCKY — THE YOUNG PRINCE-PRIEST 
— MYSTERIOUS EVENTS IN VIRGINIA — THE APOSTLE OF THE ALLE- 
GHANIES— THE BRAVE CAPTAIN MCGUIRE — A FOREST JOURNEY — THE 
FIRST MIDNIGHT MASS IN THE ALLEGHANIES — THE FIKST CHURCH 
IN BOSTON — PIONEERS OF THE FAITH — DARK PICTURES AND LIVELY 
LETTERS — IMMIGRATION — FOUR NEW SEES — REBELLIOUS CHILDREN 
OF THE CHUKCH— THE SEAL OF CONFESSION — DEDICATION OF ST. 
PATRICK'S CATHEDRAL, NEW YORK — OTHER EVENTS — DEATH OF 
ARCHBISHOP CARROLL. 

OBSTACLES TO SURMOUNT. 

The American Church, as an organized body, now fairly 
began its heavenly mission. The field was large, the laborers 
few. If the dark times had passed, and the star of hope 
shone brightly, still, obstacles, almost numberless, appeared 
on every side. The majority of the Catholics were poor. 
Many of them were faithful Irish who had fled from English 
tyranny and spoliation ; numbers of them, exiled French and 
Germans who had gladly escaped from the ruin and desola- 
tion that threatened European society. In many States the 
very name of Catholic was held in contempt. The battle- 
ground was changed. . It was no longer a struggle for exist- 
ence with odious penal enactments, but a ceaseless conflict 
with ignorance and fanaticism — remains of an unhappy past. 
(202) 



Its History from 1J90 to 1815. 203 

At all hazards the Faith was to be preserved and extended. 
To many Catholics the very sight of a priest was something 
dimly remembered. They had not beheld one for years ! 
The practice of their religion was like a happy dream of 
youthful days — almost forgotten, yet the sweet memory of 
which lingered in the mind. The Sunday of first communion 
with its celestial peace of soul — who can forget it % In the 
life of the true Catholic, it is that bright day — that day of 
beauty which is a joy forever ! 

A SPIRITUAL HANNIBAL. 

Bishop Carroll, arming himself with zeal, courage, and 
patience, calmly surveyed the immense field ; and like an 
able commander, laid down his plans, and at once began 
operations. With Baltimore as a base and centre of action, 
he soon made his power felt and respected even to the ex- 
tremities of Georgia, Maine, and Michigan. A spiritual 
Hannibal, the wise prelate skillfully manoeuvred his small 
band of a few dozen priests. He gave each pastor his ben- 
ediction, cheered him on in his difficulties, reminding him 
of his high mission as a member of the vanguard for the 
conquest of souls. "Weak points were strengthened ; ene- 
mies awed into neutrals, or changed into fast friends ; and 
the outposts of the faith gradually extended. This is no 
imaginary picture. The prudence and lofty zeal of Dr. 
Carroll challenge unqualified admiration. 

In November, 1791, the Bishop convened his first synod 
in Baltimore. It numbered twenty-two clergymen. The 
salutary measures adopted by that body remain to this day 
a monument of its wisdom. 

About this time Dr. Carroll paid his first Episcopal visit 
to the capital of New England. " It is wonderful,' ' he writes, 
" to tell what great civilities have been done to me in Bos- 
ton, where a few years ago, a ' Popish ' priest was thought to 
be the greatest monster in creation. Many here, even of 
their principal people, have acknowledged to me that they 
would have crossed to the opposite side of the street rather 



204 Catholicity in the United States. 

than meet a Roman Catholic some time ago. The horror 
which was associated with the idea of a ' papist ' is incredi- 
ble ; and the scandalous misrepresentation by their ministers 
increased the horror every Sunday." 

THE FIRST MASS IN CHARLESTON, S. C. 

The Holy Mass was first celebrated in Charleston, S. C, 
in 1786, by an Italian priest, chaplain on a ship bound for 
Sonth America, which had put into the port for a short 
time. The few Catholics resident there invited him to offer 
up the holy sacrifice, which he did at the house of an Irish 
Catholic. Twelve persons were present. Some years later 
Father O'Reilly, an Irish priest, began to exercise his min- 
istry among them ; and, in 1789, the erection of a church 
was commenced. But soon they were again without a pas- 
tor. Immediately after the consecration of Bishop Carroll, 
the Catholics of Charleston addressed their congratulation 
and petitions to the prelate, who was compelled to defer 
granting them a priest until he could secure the services of 
more apostolic laborers for his immense diocese. Separated 
six hundred miles from the nearest priest, this little congre- 
gation, mostly Irish, nobly kept their faith. In 1793, Rev. 
Dr. O' Gallagher, a native of Dublin, a man of extraordinary 
eloquence and superior intellect, came to Charleston, by the 
authority of Bishop Carroll, and labored to collect his flock 
together and to repair the church. Catholic settlers from 
Maryland and St. Domingo soon swelled the number, and 
in time the old frame church was replaced by a brick one.* 



* Rev. Dr. O'Grallagher was a ripe and varied scholar. He 
supported himself as a professor in Charleston College, and thus 
relieved the poor Catholics of his expenses. "In the life of 
the celebrated Attorney-General, Hugh Swinton Legare," writes 
Bishop England, " it is related that no competent Latin teacher 
could be found for this descendant of the Huguenots but Dr. 
O'Grallagher. This missionary was sent to Savannah in 1817, 
and some years after went to Louisiana." Works of Dr. Eng- 
land, Vol. III. 

His reply to the apostate Wharton, in 1815, is a most able pro- 
duction. 



Its History from 1790 /<? 1815. 205 



THE FRENCH REVOLUTION". 

On the other side of the Atlantic, affairs had reached a 
terrible crisis. While Divine Providence was preparing on 
the Western Continent, a new and grateful field for the seed 
of truth, it was disposing events in Europe and other coun- 
tries for supplying that field with zealous and active laborers 
who would bring forth fruit in good season.* The French 
Eevolution, with all its irreligious horrors, burst upon the 
world, deluging unhappy France in the blood of her best 
and bravest sons. It was a fearful upheaval of society — a 
social volcano. But what was a misfortune for the land of 
St. Louis, proved a blessing to the United States. Between 
1791 and 1799, twenty-three French priests sought a refuge 
on our shores. In learning, virtue, and polished manners, 
they were worthy representatives of their Divine Master. 
Each one was a valuable acquisition for our young and strug- 
gling Church. Each wa; a host in himself. Six of them, 
Flaget, Cheverus, Dubois, David, Dubourg, and Marechal, 
afterwards became bishops. The names of Matignon, Badin, 
Richards, Ciquard, Nagot, Nerinekx,t and others, will be 
held in benediction to the latest ages. 

The arrival of these soldiers of the cross enabled Bishop 
Carroll to extend and partly consolidate his vast dioGese. 
" The Catholic Church of the United States," wrote the 
learned Archbishop Spalding, " is deeply indebted to the 
zeal of the exiled French clergy. No portion of the Amer- 
ican Church owes more to them than that of Kentucky. They 
supplied our infant missions with most of their earlier and 
most zealous laborers, and they likewise gave to us our 
first bishops. There is something in the elasticity and 
buoyancy of the character of the French which adapts 
them in a peculiar manner to foreign missions. They 
have always been the best missionaries among the North 

* Rev. Dr. White. 

t Father Nerinckx was a native of Belgium— a man of singu- 
larly austere and saintly life. 



206 Catholicity in the United States. 

American Indians; they can mold their character to 
suit every circumstance and emergency ; they can be at 
home and cheerful everywhere. The French clergy who 
landed on our shores, though many of them had been trained 
up amid all the refinements of polished France, could yet 
submit without a murmur to ail the hardships and privations 
of a mission on the frontiers of civilization, or in the very 
heart of the wilderness. They could adapt themselves to 
the climate, mold themselves to the feelings and habits of 
a people opposite to them in temperament and character." 

THE CHURCH IN KENTUCKY. 

The Church of Kentucky, so flourishing and honored in 
our day, had not one single member before the Revolution. 
This State was then the land of the " dark and bloody 
ground " — the common battle-field of the western tribes. No 
human being made his home within its limits. Its sole in- 
habitants were the bear, the wolf, the buffalo, and the 
bounding deer. 

The first Catholics who are known to have settled in Ken- 
tucky were Dr. Hart and William Coomes. Dr. Hart was a 
devoted Irish Catholic; Coomes a worthy native of old 
Maryland. " They both came," says Archbishop Spalding, 
"in- the spring of 1775, among the very first white people 
who removed to Kentucky."* In 1785, about twenty Cath- 
olic families from Maryland went to reside there ; and as time 
passed on, the number was annually swelled by new arrivals. 
Here was a choice field for some zealous laborer. Dr. Car- 
roll invited the Rev. Mr. Whalen, an Irish Franciscan, to 
take charge of the new mission. The good priest at once 
set out on the wild and dangerous path that led to the scene 
of his arduous duties. He reached his destination in the 
spring of 1787 — the first Catholic priest who pressed the 
soil of Kentucky. For two years and a half he toiled 
with a zeal that never flagged. " He was never known to 






Sketches of the Early Kentucky Missions. 



Its History from 17 go to 181 5. 207 

miss an appointment, no matter how inclement the season, 
or how greatly he had been exhausted by previous labors. 
Often did he swim rivers, even in the dead of winter, in 
order to reach a distant station on the appointed day. On 
these occasions, the vestments, missal, and ornaments of the 
altar, which he was always compelled to carry with him, were 
immersed in the water ; and he was under the necessity of 
delaying divine service until they could be dried at the fire."* 

It is scarcely to be supposed that the devoted priest's 
health could stand this long. But travelling and fatigue 
were among the least of Father Whalen's troubles. He 
did not escape the hatred and persecution of bitter secta- 
rians ; and, to add still further to the countless difficul- 
ties of his position, a fierce war with the Indians was then 
raging. By way of New Orleans he returned to Maryland, 
which he reached in 1790. Thus ended the first Kentucky 
mission. 

In 1793, Father Badin, the first priest ordained in the 
United States, was sent to continue the work begun by 
Father "Whalen. Leaving Baltimore on foot, with staff in 
hand, the enthusiastic young priest set out with one col- 
league, and by almost impassable roads through a rugged 
wilderness, travelled to Pittsburg, where they embarked in 
a flat-boat with a company of emigrants for Kentucky. Their 
passage was full of adventure. On landing at May ville, the 
two missionaries again started on foot for Lexington, a dis- 
tance of sixty-five miles. This journey could not be accom- 
plished in one day. Night came on. It was passed in an 
open mill, lodging on the mill bags without the slightest 
covering, during a cold period towards the close of Novem- 
ber. Reaching their destination, the priests commenced their 
labors. After four months, however, Father Badin found 
himself alone, as his colleague was glad to leave Kentucky. 
Nothing daunted, the youthful apostle fixed his residence 
near the rude church, and began his career of toil. Re- 



Archbishop Spalding. 



208 Catholicity in the United States, 

f erring to this church, Archbishop Spalding says, it " was 
a temporary hut, covered with clapboards, and was unpro- 
vided with glass in the windows. A slab of wood, roughly 
hewed, served for an altar. Such Was the first Catholic 
Church in Kentucky." * 

After some years, two fellow-laborers came to the inde- 
fatigable Father Badin's assistance. One of them, Rev. Mr. 
Salmon, died from the effects of an unhappy accident — a 
fall from his horse. " The accident^' writes Father Badin, 
" happened about noon, at a little distance from a residence. 
A servant who found him half dead in the woods went to 
solicit aid, which was denied him by an impious and cruel 
farmer, simply because the unfortunate man was a priest. It 
was only towards night that a good Catholic of the neighbor- 
hood was informed of the fact.' 7 

Referring to the number of ecclesiasticals in the great 
Northwest, the same writer adds — "there were then but 
three priests in an extent of country much larger than 
France and Spain united." f Such was Catholicity in the 
Mississippi Yalley at the beginning of the present century. 

THE PKESTCE-PEIEST. 

In the fall of 1792, a young man of modest and noble 
mien might be seen in Baltimore. He had come to visit 
America, to study our institutions, and to make the acquaint- 
ance of Washington, Jefferson, and other famous men of 
that day. He was a Catholic. A few weeks' residence with 
Bishop Carroll, made him familiar with the spiritual wants 
of our young Republic. This forever changed the destiny of 
his life. The young Demetrius Augustine Gallitzin, heir of 
one of the richest and most ancient houses of Europe, be- 
came a priest. He was ordained in 1795, and at once be- 
gan his labors among the missions of Pennsylvania and 
Maryland. 



* Sketches of Kentucky Missions. 

t Origine et Progres de la Mission du Kentucky. 



Its History from 1790 to 18 15. 209 



MYSTERIOUS EVENTS IN VIRGINIA. 

Father Gallitzin, in the summer of 1797, was sent on a 
singular mission to Virginia. Reports of mysterious events, 
occurring there, had spread over the country, and he was 
deputed to hold an investigation as to their truth. He spent 
from September to Christmas in making a rigid examina- 
tion. " No lawyer in a court of justice," he wrote to a friend, 
" did ever examine and cross-examine witnesses more than I 
did." At iirst, the young prince-priest placed no faith in the 
reports ; but the more he investigated, the more he soon came 
to a full belief in the truth of what he saw and heard. 

As these singular events are full of interest and instruc- 
tion, and led to many conversions, I venture to reproduce a 
careful and somewhat extended account of them, even at the 
risk of being charged with devoting too much space to what 
is but an item in the history of our Church. They serve to 
illustrate the famous saying of St. Thomas Aquinas, that, if 
necessary, God would send an angel to instruct those who 
sincerely seek the true Faith. 

" This occurred,"* writes the latest biographer of Father 
Gallitzin, "in Jefferson county, at a village called Middle- 
way, since changed, on account of what there took place, to 
Cliptown, near Martinsburg, Virginia. Some seven or eight 
years previously, Mr. Adam Livingston, a Pennsylvanian 
by birth, of Dutch descent, and a Lutheran in religion, an 
honest, industrious farmer, moved with his large family from 
Pennsylvania to Middle way, and soon acquired a handsome 
property there. He was kind, generous, and hospitable. It 
was said that a poor Irish traveller, a Catholic, being ill 
while in Livingston's neighborhood, was taken into his 
house, carefully nursed and attended through his last sick- 
ness, and properly buried. The only thing Mr. Livingston 
refused to do for the sick man, was to send for a priest for 
him ; he had never seen one, and in common with the gener- 



* S. M. Brownson, " Life of Prince Gallitzin." 
14 



210 Catholicity in the United States, 

ality of his class, had, probably, very extraordinary ideas of 
Catholic priests ; many actually believed they were the living 
emissaries of Satan, and that they had horns, like their mas- 
ter ! Nothing, therefore, could induce any of the Living- 
stons to accede to the dying man's entreaty ; and this through 
no hardness of heart, it must be understood, for they were 
all of kindly disposition, but because to them the request 
was absurd. 

" Soon after this death, and this refusal, Mr. Livingston 
appeared to be given over to the bufferings of Satan in good 
earnest. His barns got on fire and burned down ; nobody 
knew how ; his horses and cattle died ; his clothing and that 
of his family, their beds and bedding, were either burned up 
or cut into strips so small they could never be mended or put 
together again, generally in little pieces in the shape of a 
crescent. Boots, saddles, harness, all shared the same fate ; 
chunks of fire rolled over the floors without any apparent 
cause ; all conceivable noises tormented their ears ; their 
furniture was banged about at the most inconvenient times ; 
their crockery dashed to the floor and broken to atoms. These 
things deprived them of sleep, torturing their nerves, and 
terrifying their very souls, very soon reduced the family to 
the depths of physical and mental distress, while they aroused 
the whole neighborhood to horror and sympathetic advice.' ' 
Livingston went far and -wide for ministers of all persua- 
sions, for conjurers of all kinds, to come and lay the devil ; 
but the evil one gave them the most inhospitable reception, 
mingled with a malice so minute, and yet so overpowering, 
that it actually seemed as if he and all his imps were laugh- 
ing at them. Three men came from Winchester, in order 
to free the house from its annoyances ; but they no sooner 
entered it than a huge stone was seen to issue from the fire- 
place, and whirl round upon the floor for more than fifteen 
minutes, when the gentlemen gladly sneaked away. Having 
also applied to three conjurers, they gave him some herbs, 
a book ( ' Common Prayer ' ), and a riddle, by way of catch- 
ing the devil. The very first night, the book and herbs 



I 



Its History from iy go to 18 15. 211 

were found in a very ignominous piece of chamber-furniture, 
which was covered with the riddle ! * 

Less meddlesome visitors were hardly any better treated. 
" One old Presbyterian lady," says Father Gallitzin, " told a 
company at a tea-party that having heard of the clipping, 
to satisfy her curiosity, she went to Livingston's house ; 
however, before entering it, she took her new black cap off 
her head, wrapped it up in her silk handkerchief, and put it 
in her pocket, to save it from being clipped. After a while 
she stepped out again to go home, and having drawn the 
handkerchief out of her pocket, and opened it, she found 
her cap cut into ribbands." 

In this hopeless misery Mr. Livingston was permitted — 
perhaps on account of his hospitality to the poor traveller — 
to have a dream so remarkable and so vivid that it was like 
a vision. He dreamed he had toiled up a rugged mountain, 
climbing it with the greatest difficulty ; at the top of the 
mountain he saw a beautiful church, and in the church a 
man dressed in a style he had never seen before. While he 
was gazing upon this person, a voice said to him : " This is 
the man who will bring you relief." He related this dream 
to his wife, and many other persons, one of whom told him 
that the dress he described as worn by the minister of his 
dream, was precisely like that worn by the Catholic priests, 
and advised him to try one of them. But Livingston, dis- 
couraged at so many failures, paid little attention to this ad- 
vice, until importuned by his wife lie made inquiries to learn 
where one could be found. Somebody knew of a Catholic 
family, named McSherry, living near Leetown, where he 
would be likely to find one. His troubles increasing, his 
wife entreating, and the conviction forcing itself into his own 
head that a Catholic priest could not work him much more 
evil than he was already enduring, induced him to go to Mr. 
McSherry's and try. Mrs. McSherry met him at the gate of 
her residence, and asked him his errand. He told her he 



* Rev. Dr. White. 



212 Catholicity in the United States. 

would like to see the priest, to which she replied that there 
was no priest there, but one would be at Shepherdstown to 
say Mass the next Sunday. Mr. Livingston went to Shep- 
herdstown at the time she told him, and the moment the 
priest, Rev. Dennis Cahill, came out upon the altar to say 
Mass, Mr. Livingston was so affected that he cried out before 
the people : " The very man I saw in my dream ! " He re- 
mained during the service in the greatest agitation, and as 
soon as the priest had retired into the sacristy, followed him, 
accompanied by Mr. Richard McSherry, and an Italian gen- 
tleman, Mr. Minghini, who kept a boarding-house at Sul- 
phur Springs, who were among the most prominent men of 
Mr. Cahill's mission, had heard the exclamation, and knew 
somewhat of the circumstances. But no sooner had Mr. 
Livingston, with tears in his eyes, and choking in his throat, 
made known his errand, than the bluff and hearty priest 
laughed at him, and told him his neighbors were teasing 
him; to go home, to watch them closely, and they would 
soon get tired of the amusement. The other gentlemen, 
however, took up his case most earnestly, and insisted upon 
the priest's compliance ; he very reluctantly yielded to them, 
at last, assured that it was all nonsense, loss of time, and a 
very unnecessary journey. 

When he reached the house, heard and saw pretty clear 
proof of Livingston's story, he sprinkled the house with holy 
water, at which the disturbances ceased for a time ; and at 
the moment the priest was leaving, having one foot over 
the door-sill, a purse of money which had disappeared some 
time before was laid between his feet. 

When Father Gallitzin came, the disturbances having 
recommenced, he intended, as he afterwards related, to 
exorcise the evjil spirits for good and all ; but as he com- 
menced, the rattling and rumbling, as of innumerable 
wagons^ with which they filled the house, worked so upon 
his nerves, that he could not command himself sufficiently 
to read the exorcism, so that he was obliged to go for Rev. 
Mr. Cahill, a man of powerful nerve and hearty faith, who 



Its History from 1790 to 18 15. 213 

returned with him to Livingston's, and bidding all to kneel 
down, commanded the evil spirits to leave the house without 
doing any injury to any one there. After a stubborn re- 
sistance on the part of the devil, they were finally conquered 
and compelled to obey the priest. Afterwards Father 
Cahill said Mass there, and the trouble ceased. Father 
Gallitzin carried a trunk full of clothing which had been 
cut to pieces during this period of destruction, back to Cone- 
wago, where they have been seen even of late years by 
eminent priests, who have added their testimony to the truth 
of these occurrences. 

Among the clothes, however, are said to have been one 
or two garments marked in quite a different manner — one 
bearing the impress as of a hand burnt in the cloth, the 
other an I. H. S. made in the same manner. For scarcely 
had the Livingston family been relieved from the torments 
of the devil than they were visited by a consoling voice, 
which remained with them for seventeen years. It has been 
supposed that this voice came from some soul suffering in 
purgatory, for some reason permitted to visit, console, and 
finally to instruct the family. This may, perhaps, have 
been in return for the hospitality shown the poor Catholic 
who died at their house. In gratitude, perhaps, for the 
relief he had received at the hands of a Catholic priest, and 
with perfect submission of his will to the truth of the Church 
which alone could cast out devils, Mr. Livingston desired, 
with a portion of his family, to be made a member of it ; 
and after giving them the rudiments of instruction which 
were absolutely necessary, Rev. Mr. Cahill received them 
into the Church. Mrs. Livingston complied with this, but 
she was never sincerely converted, and always said she was 
Judas. They had scarcely made their profession of faith, 
and heard one or two Masses, before a bright light awoke 
Mr. Livingston one night, and a clear sweet voice told him 
to arise, call his family together, and to pray. He did so — 
the hours passed as a moment, for the voice prayed with 
them, leading their prayers. Then it spoke to them in the 



214 Catholicity in the United States. 

most simple, yet eloquent maimer, of all the great mysteries 
of the Catholic faith to which they had assented, and which 
as far as they could, vaguely understanding them, they 
sincerely and firmly believed. But now these truths, dimly 
guessed at before, and accepted because the Church gave 
them, became clear, intelligible, fascinating, ever and ever 
more plain and more beautiful. Among other things which 
they could remember to repeat to others, the voice said that 
all the sighs and tears of the whole world were worth 
nothing in comparison with one Mass in which a God is 
offered to a God. It exhorted to boundless devotion to 
the Most Blessed Yirgin Mary, continually implored them 
to pray for the suffering souls in purgatory, whose agony 
the voice could never weary of describing, and once in 
illustration of their pains, a burning hand was impressed 
upon some article of clothing, directly under the eyes of the 
family, while it was speaking. It also urged to hospitality, 
to simplicity in dress. It would reprove the least extrav- 
agance in which any of them might indulge, and induced 
them to many voluntary penances, to long, strict ^asts, to 
unbounded charity, and to continual prayer. Mr. Living- 
ston, to whom the voice more particularly addressed itself, 
was made its agent for innumerable works ; he would be 
called up at night to undertake long journeys to persons 
taken suddenly ill, or in affliction, miles away ; he would 
receive messages without any explanation, which he was 
enjoined to give at once to different people to whom they 
would prove of immense relief, of amazing prophecy, of 
timely warning. It foretold events which were always 
verified, and explained the meaning of many others. 

It is said that while Father Gallitzin was investigating 
these matters, and was much concerned if they were of 
God, or a delusive spirit, that startling proofs were given 
him that at least they were not of man, and that he was 
told of terrible trials, of slander, persecution, denunciation 
of the bitterest deception and desertion in store for him — 
even circumstantial details, so far from anything he was 



Its History from 1790 to 18 15. 215 

likely to meet, that he could hardly understand, but did not 
fail to remember them. Afterwards they were verified to 
the letter, As the evil spirits cannot foresee the future, it 
evidently was from the voice that he received the commu- 
nication. 

Fourteen persons were converted in one winter by these 
supernatural events, which were well known and widely dis- 
cussed. Others, influenced by the account of them, received 
clearer impressions of the reality of another world, of the 
close proximity of the evil one, and of the intimate union 
between the church militant and the church suffering, from 
which they were moved to the serious practice of virtue, and 
to endeavor to live as they wished to die. 

THE APOSTLE OF THE ALLEOH ANTES. 

Having concluded his Virginia investigations, the youth- 
ful Father Gallitzin once more began his zealous labors in 
the missions of Maryland and Pennsylvania. Full of zeal 
and intensely Catholic in heart and soul, the prince-priest 
was shocked at the unOatholic spirit that reigned among his 
congregations. If these people believed in the doctrines 
of the Church, they would gladly have her authority re- 
duced to zero — if not further ! A vulgar arrogance based on 
ignorance had possession of . not a few minds. Almost too 
presumptuous to receive instruction, and too ignorant to be 
humble, they had lost that grand and simple faith which 
enables man to yield a noble obedience to God and religion. 
However, what they lacked in solid knowledge was abun- 
dantly supplied by loose fancies and religious whims derived 
from their heretical neighbors. For them liberty meant 
license, and all law was oppression. The continual inter- 
ference of such men, and their dictation in Church matters, 
were an abomination to the apostolic Gallitzin. 

A BRAVE, TJELIQIOUS IRISHMAN. 

But not one of these mental curiosities and moral dwarfs 
was the brave and good Captain McGuire, an Irish Catholic, 



216 Catholicity in the United States. 

and a distinguished officer of the Revolution. After the war 
he resided in Maryland ; being a great hunter, he often pene- 
trated into the primeval forests of Western Pennsylvania, 
and the sound of his rifle was frequently echoed by the most 
distant of the Alleghanies. On the very summit of this lofty 
range, in what is now Cambria County, he bought a large 
tract of country, and went there with his family to reside, in 
1788. The pious captain lost no time in providing for the 
Church — for which his wonderful faith alone could have 
given him hopes — and generously made over four hundred 
acres of land to Bishop Carroll, who had just then returned 
to the United States, after his consecration. Here a Catho- 
lic settlement soon began to form, and its members became 
urgent in their requests for a resident priest. 

Marvellous are the ways of God ! Father Gallitzin had 
long cherished the idea of founding a community of Catho- 
lic settlers in some remote spot far removed from the busy 
haunts of men and the contagion of warring sects ; where 
they could live in primitive peace and simplicity ; where the 
stream of knowledge would not be infected by the putrid 
waters of vice ; and where religion eould reign as queen ! 
He had once visited McGuire's settlement on a mission of 
charity. The thought struck him that this would be the 
place to carry out his admirable design ; and when the good 
people petitioned Bishop Carroll for a priest, they sent the 
letter through Father Gallitzin, begging of him to use his 
influence in getting them one — if possible, to come himself 
among them. He made their petition his own. " Tour re- 
quest," writes Bishop Carroll to him, " is granted. I readily 
consent to your proposal to take charge of the congregations 
detailed in your letter ; and hope that you will have a house 
built on the land granted by Mr. McGuire, and already set- 
tled ; or, if more convenient, on your own, if you intend to 
keep it." 

A FOKEST JOURNEY. 

In the wishes of these devoted people and the sanction of 
his Bishop, Father Gallitzin recognized the call of God. He 



Its History from 1790 to 18 15. 217 

resolved in the midst of this Catholic nucleus to establish a 
permanent colony, which he destined in his mind as the 
centre of his missions. Several poor Maryland families, 
whose affections he had won, determined to follow him ; and, 
in the summer of 1799, he took up his line of march. From 
Maryland they travelled with their faces turned to the ranges 
of the Alleghany Mountains. It was a rough and trying 
journey. The patient travellers hewed their way through 
primitive forests, burdened at the same time with all their 
worldly goods. As soon as the small caravan had reached 
its new home, Gallitzin took possession of this, as it were, 
conquered land. Without loss of time all the settlers ad- 
dressed themselves to the work before them, and toiled so 
zealously that before the end of the year they had a church 
erected. 

THE FIRST MIDNIGHT MASS ON THE ALLEGHANIES. 

" Out of the clearings of these untrodden forests," writes 
Father Lemcke, " rose up two buildings, constructed out of 
the trunks of roughly-hewn trees ; of these one was intended 
for a church — the other a presbytery for their pastor. On 
Christmas eve of the year 1799, there was not a winking eye 
in the little colony. And well there might not be ! The 
new church, decked with pine and laurel and ivy leaves, and 
blazing with such lights as the scant means of the faithful 
could afford, was awaiting its consecration to the worship of 
God ! There Gallitzin offered up the first Mass, to the great 
edification of his flock, that although made up of Catholics, 
had never witnessed such a solemnity ; and to the great 
astonishment of a few Indians, who had never in their lives 
dreamed of such a pageantry. Thus it was that on a spot in 
which, scarcely a year previous, silence had reigned over vast 
solitudes, a prince thenceforward cut off from every other 
country, had opened a new one to pilgrims from all nations, 
and that from the wastes which echoed no sounds but the 
bowlings of the wild beast, there went up the divine song, 
Gloria in Excelsis DeoP * Thus began that glorious Catho- 

* "Life of Gallitzin." 



218 Catholicity in the United States. 

lie settlement in western Pennsylvania, which was destined 
to grow and flourish like a beautiful mountain flower in the 
midst of the wilderness ! 



PROGRESS OF THE FAITH. 

With joy Bishop Carroll beheld the rapid extension of 
the faith. His heart was glad, but his zeal was sorely 
taxed. In vain did he make long and rapid pastoral visits. 
His immense diocese defied all single efforts to traverse it. 
He represented the religious wants of the country to the 
Holy See, and Pius VI. appointed Father Leonard JSTeale 
as his coadjutor. In 1S00, Father Keale was consecrated, 
at Baltimore, Bishop of Gortyna m partibus. 

In 1803, Boston witnessed a solemn ceremony, such as it 
had never seen before. Bishop Carroll dedicated its first 
Catholic place of worship — the Church of the Holy Cross. 
The edifice measured eighty feet in length, and sixty in 
width, was of the Ionic order, and fronted on Franklin 
Square. Its entire cost was $20,000." This early monu- 
ment of Catholic zeal and generosity in E"ew England was 
raised by the apostolic efforts of Pev. Drs. Matignon and 
Cheverus — names as imperishable as the American Church 
itself. 

PIONEERS OF RELIGION. 

• • Like the immortal Indian missionaries of a former age, 
zealous priests now traversed this vast country, carrying 
hope and consolation along their pathways, and terrified 
neither by bigotry, wild beasts, nor the unbroken wilderness 
that often stretched around them. They carried the faith 
into Kentucky. The sound of their footsteps might be 
heard in the forests of IVIaine. Through the almost track- 
less wilds of Indiana, Ohio, and Michigan, some lone stand- 

. ard-bearer of the Cross might be seen wending his solitary 
way. And when a clergyman reached one of those out-of- 
the-way settlements, what joy accompanied his reception ! 



* Father Fitton : " Sketches of the Church in New England." 



Its History fr vm i J go to 1815. 219 

This was especially the ease in such localities as were inhab- 
ited by the warm-hearted children of Ireland. The brave 
and resolute priest who ventured to seek them out in their 
scattered and isolated homes was received like an emperor 
by his subjects. How the news would travel for miles 
through the woods was always a mystery, but it never 
lagged ! Long before day-break, through dangerous passes 
and over unbroken ways, the pioneers would come once 
again to roll off the burden of their sins and sorrows. In 
the one room of the cabin, which served all purposes, an 
altar would be constructed of rudest materials, the priest's 
saddle-bags unpacked, and Mass said with the same cere- 
mony and the same efficacy, as if the tall trees, standing- 
straight and stern about the door, were marble columns, and 
the blue sky far overhead were an old-timed Gothic arch. 

The work of Mass and confession over, the good priest 
would turn his attention to the little ones. Some were bap- 
tized, others instructed. He made sure, at least, that the 
larger children were well taught at home. He would stay 
fifteen days, perhaps, in one place ; a month in another, ac- 
cording to the number of inhabitants. His visit was 
crowned by the first communion of the children. Then 
the man of God, with a last blessing on his weeping flock, 
disappeared for a whole year. And when the apparition so 
long desired, but so transitory, had passed, it left behind a 
halo of superhuman glory, which seemed to those pious 
people the glory rather of a prophet than of an ordinary 
man. Thus the words of the celebrated Cure d'Ars — 
" When the saints pass, God passes with them " — were 
never more truly felt, or more beautifully verified, than in 
the back-woods of America ! 

DARK PICTURES AND LIVELY LETTERS. 

But a glimpse at another side of the picture may be both 
interesting and instructive. Occasionally, the missionary 
was not without some eccentric points of character, which 
were not by any means smoothed down by his sufferings 



2 20 Catholicity hi the United States. 

and privations amid a rude society. This but added to his 
trials. And it might almost be questioned if Job himself 
endured more than the poor settlers and their equally poor 
priest. 

The Rev. Mr. Whalen was stationed in western Penn- 
sylvania, where he had nearly completed a log church. 
Writing to Bishop Carroll, in 1795, he says : " Your rever- 
ence can have no conception of my distress here, even for 
the necessaries of life ; for really I have not anything like 
a sufficiency of food such as I get, and indeed poor and 
filthy it is. Most of the Irish, who, though poor, were by 
far the most generous, have now quit this settlement ; five 
or six German families alone remain, whose chaplain I 
may call myself, since I cannot pretend to travel for want 
of a horse ; and these people, indeed — abstraction made of 
religion — are the last of all mankind for sentiments of human- 
ity. The poor man I live with is not paid what was prom- 
ised for my board, and — whether he intends it or not — he 
treats me accordingly. Perhaps he can't help it. Bread is 
the sole support of his family. Morning, noon, and night, 
flour and water, or bread and water, with a little burnt 
grease thrown over, is the support of his starved and almost 
perfectly naked family. Since my arrival, the only meat 
we had was a little pig, about twenty or thirty pounds, and 
a calf ten days old, of which we have eat this whole week — ■ 
till it became musty and green for want of salt. When I 
arrived first, they had about a dozen of hens, of which I 
must have eaten eight, as they still have four. . . . Thus 
have I spent five months of a very rigorous Lent, that 
threw me into a diarrhoea, that in such wretchedness and 
cold, made me pass a most penitential winter." 

That the priest often encountered a rough set of people — 
white savages — the following letter will bear ample testi- 
mony, as the reverend writer " knew whereof he spoke." 
It was written from Milltown, Pa., in the winter of 1799. 
This priest informs Bishop Carroll that he possessed a large 
tract of land, some twenty miles from Milltown, and had 
placed his sister, a nun, on it, allotting her and her Order 



Its History from 1790/0 18 15. 221 

five hundred acres. lie requests the Bishop to send him, 
in the spring, " twenty Munster or Connaught men, and if 
they are poor, I'll pay them as much a year or a day as any 
other gentleman in the country, provided they are Catholics, 
because there are plenty of other descriptions here already ; 
but I don't approve of it. Thus you will free me from a 
reprobated clan of infamous Scotch-Irish, superior in all 
kinds of wickedness — only in a superlative degree — to the 
most vile celebrated convicts. . . . What a holy relief it 
is for me to be so soon reprieved from such a degraded 
dragooning group of infectious reptiles ! This before I 
would not mention to you, until I could be settled, in dread 
you might suppose interested views might oblige me to ex- 
aggerate in my reports. It's as good as a farce to hear, that 
since I came back, in consequence of the cold, I am dis- 
lodged from my spring house, and obliged to turn into the 
pig-sty — that is, the poor, honest man's own house, which is 
worse than can be described in the old German style, where 
cats, young dogs, and young fowls, both men and their wives, 
sons and daughters, we all in one store-room comfortably 
kennel together ; but what is more humorous is, that I am 
kept in pledge, in this sweet-scented situation, for my quar- 
ter's diet and lodging." 

As the head Of a vast diocese, Dr. Carroll was the recipient 
of many a singular application for employment from eccle- 
siastical adventurers. In 1797, a clergyman wrkes to the 
Bishop from Naples : " The purport of my troubling your 
lordship is no other than that, as being informed that there 
is a scarcity of horses, in your new-found world, to cultivate 
the vineyard of the Lord, should your lordship be under the 
deplorable necessity of supplying the defect by employing 
even asses, I should most humbly offer myself for one, 
though I can boast of nothing to recommend me for so sub- 
lime a function," etc.* 

* For the above unique specimens of epistolary correspondence, 
I am indebted to Rev. Dr. White's " Sketch of the Church in the 
United States," appendix of Abbe" Darras' " General History of 
the Catholic Church. 1 ' 



222 Catholicity in the United States. 

IMMIGRATION. 

Scarcely had the nineteenth century dawned, when the 
great tide of immigration began to set in for the shores of 
the New World. If the French Revolution caused many 
distinguished men, both clerical and lay, to cast their lot in 
our land, the Irish Rebellion of 1T98, and its fatal termina- 
tion, likewise forced thousands of "Exiles of Erin" to seek 
their fortunes in some clime more favored than their own 
unhappy Isle. For them the United States had a mysterious 
attraction. The star of destiny guided their course west- 
ward. With brave, but sad hearts, they departed from the 
land of their sires, carrying with them the inestimable gift 
of an imperishable faith. If the chivalrous son of Erin cast 
one last lingering look behind, it was to bless the sacred 
shores fading from his view, and to commit his future to 
God and the Most Blessed Virgin. Like Galvin, his warm 
feelings often found vent in some sweet lyric. 

' ' Upon the deck with longing 

I watched the lonely main, 
And on Hiy fate I ponder, 

And muse in doubt and pain. 
To thee I yield my fortunes, 

O Holy Maid above ! 
Adieu, my own dear country — 

Adieu, thou land of love ! 

11 Far in the western waters 

The red sun hides its light, 
And now at last 'tis buried 

Beneath the billows' might; 
The roaring sea announces 

The weary day's decline, 
Adieu, beloved country, 

Adieu, thou land of mine ! " 

To prepare the country for these Catholic new-comers, 
taxed the energies of Bishop Carroll and his scattered clergy. 
Spreading themselves over the vast area of the Union, the 
immigrants found at numerous points the veteran missiona- 



Its History front 1790 to 1815. 223 

ries — chiefly French and Irish — who had been tried by the 
pains of persecution and the labors of the apostleship. Be- 
fore this great human tide, the priests were like the primi- 
tive rocks, which arrested and fixed geological deposits. 
Around them the Catholic part of the tossing flood invaria- 
bly settled. At first, it was a few huts, then a village, and 
finally a city. In perusing the early annals of our Church, 
it is consoling to learn — amid examples oi backsliding and 
w T recks of faith — of the love and harmony which subsisted 
between the French pastor and his Irish flock. Of them, as 
of the primitive Christians, it might be said : " See how they 
love one another ! " 

FOUR NEW SEES. 

On account of the vast stream of immigration, the Church 
grew rapidly in numbers. In 1807, the Catholics of New 
York City numbered about 14,000. Seventeen years before 
they were set down at less than one Jmndred! It was re- 
garded as something marvelous, when, in 1808, six priests 
were ordained in one day, which, writes Dr. Carroll, was " a 
happy day for the diocese." In view of this increase, the 
Sovereign Pontiff deemed it expedient to raise Baltimore to 
the rank of a Metropolitan See with four suffragan bishop- 
rics — New York, Philadelphia, Boston, and Bardstown, 
Kentucky. The Rev. Michael Egan, O.S.F., was appointed 
to Philadelphia ; Rev. John Cheverus, to Boston ; and Rev. 
Benedict Flaget, S.S.S., to Bardstown. They were all con- 
secrated by Archbishop Carroll, at Baltimore, in the autumn 
of 1810. The Rev. Luke Concanen, O.S.D., appointed for 
New York, was consecrated at Rome ; but he died at Naples 
on the eve of embarking for his diocese. At this time there 
were about seventy priests and eighty churches in the United 
States, with a Catholic population of probably one hundred 
and fifty thousand.* Of the five prelates, one was an Ameri- 
can, two were French, and two Irish. 



•" 



Rev. Dr. White. 



224 Catholicity in the United States. 



PRINCIPAL EVENTS TO THE DEATH OF ARCHBISHOP CARROLL. 

While Catholicity maintained its onward course, it was 
not without troubles and difficulties. Foes there were with- 
out, and traitors within. Among the worst enemies of the 
Church were her unprincipled and rebellious children. 
" Scandals must come," said our Divine Lord. The Ameri- 
can Church had her share of them. Here, it is a priest who 
forgets the duties of his sacred calling, disgraces himself, 
and disedifies the faithful; there, it is a number of church 
trustees — laymen who defy their bishop, who insult him, 
and who would fain persuade the world that arrogance and 
insane obstinacy are cardinal virtues ! 

It was especially the mitre of Bishop Egan, an humble, 
modest man, that was thickly set with thorns. His gentle 
nature was unequal to the difficulties of his contest with the 
trustees of his cathedral, in Philadelphia ; and in 1814, he 
died, broken-hearted. In the words of Dr. England, his 
" few years of administration were years of difficulty." 

By the death of Bishop Concanen, the see of New York 
remained vacant for several years, as the illustrious Pius 
YII. was a prisoner in the hands of Napoleon, and unable 
to make a new appointment. In this state of affairs, Arch- 
bishop Carroll deputed Fathers Kohlman and Fenwick, 
S.J., to administer the spiritual affairs of that diocese. 

THE SEAL OF CONFESSION. 

It was during the ministry of these Jesuit Fathers in the 
city of New York, that an event occurred which excited a 
good deal of interest at the time, and led to a decision of 
much importance to the Catholic community. Restitution 
had been made to a man named James Keating, through the 
Rev. Father Kohlman, of certain goods which had been 
stolen from him. Keating had previously made a complaint 
against one Phillips and his wife as having received the 
goods thus stolen, and they were indicted for a misde- 
meanor before the justices of the peace. Keating having 



Its History from i J go to 1 8 r 5. 225 

afterwards stated that the goods had been restored to him 
through Father Kohlman, the latter was cited before the 
court, and required to give evidence in regard to the per- 
sons from whom he had received them. He refused, on the 
ground that no court could require a priest to give evidence 
in regard to matters known to him only under the seal of 
the confessional. The Jesuit was summoned before a court 
composed of the mayor of the city, the recorder, and two 
aldermen. The case was thoroughly argued, and the deci- 
sion given in favor of Father Kohlman. " The Catholics 
are protected by the laws and constitution of this country 
in the full and free exercise of their religion," said De Witt 
Clinton, the mayor, " and this court can never countenance 
or authorize the application of insult to their faith, or of tor- 
ture to their consciences."* 

On Ascension-day, 1815, St. Patrick's cathedral,f Mul 
berry street, was dedicated. The ceremony was performed 
by Dr. Cheverus, Bishop of Boston, while the mayor and 
aldermen of the city took part in the procession. 

In 1803 the United States purchased Louisiana from 
France, and the American Church was increased by the ad- 
dition of the diocese of New Orleans. This city, in 1793, 
had been erected into an episcopal see, and Dr. Penalaver 
took charge. At the date of purchase by the United States 
Government, the see was vacant, and continued so for a 
long time. Pius TIL directed Dr. Carroll to administer 
its ecclesiastical affairs. He at once deputed one of his 
most prudent priests as his representative, clothing him with 
the powers of vicar-general. But the absence of episcopal 
authority, or the contentions which arose on the subject of 
jurisdiction gave birth to the most lamentable discords in the 

*Bayley's ''History of the Catholic Church in N. Y." The 
principle embodied in this famous decision afterwards became a 
law of the State of New York. 

• t It was named St. Patrick's at the suggestion of Archbishop 
Carroll, when the corner-stone was laid in 1809. At late as 1820, 
it was quite in the fields, surrounded by woods. One day a fox 
was caught in the churchyard. — "History of the Church in N.Y." 
15 



226 Catholicity in the United States. 

clmrcli of New Orleans — discords which continued for many 
years, and were productive of the greatest scandals.* 

DEATH OF ARCHBISHOP CARROLL. 

A quarter of a century had rolled by since Dr. Carroll was 
created Bishop, and appointed ecclesiastical ruler of this 
Republic. God had blessed his labors. Under his watch- 
ful care the Church of the United States had reached a 
point in numbers and prosperity as unexpected as it was 
encouraging. When his episcopate began, the country was 
without religious orders, or educational establishments. 
Now, there was a great change. Chiefly by his exertions 
the Jesuits, Sulpitians, Augustinians, Dominicans, Carmel- 
ites, Yisitation Nuns, Sisters of Charity, and others had 
planted themselves in the soil, and were growing up like 
beautiful vines about the tree of the Church. The United 
States was an ecclesiastical province with its bishops, an 
increasing body of clergy, and a Catholic population num- 
bering over two hundred thousand. In the midst of these 
happy circumstances God called away his faithful servant. 
At the ripe old age of eighty-one, on December 3d, 1815, 
departed Dr. Carroll, equally illustrious as a man, as a Cath- 
olic, as a patriot, as a Jesuit, as a Bishop, as an Archbishop, 
and as the Father and Founder of the American Church. 



* Rev. Dr. C. I. White. 



ARCHBISHOP CARROLL,* 

The Patriarch of the American Church. 

" Ae the sun when it shineth, so did ho shine in the Temple of God."— Eccles. 

John Carroll was born in Maryland, on the 8th of January, 
1735. His father, Daniel Carroll, belonged to a distinguished 
Irish family ; while his mother, Eleanor Darnall, was a native 
of Maryland, and the daughter of a wealthy Catholic gentleman. 
His first education was obtained at a private boarding-school, 
kept by the Jesuits of the province ; here, himself and his illus- 
trious cousin, Charles Carroll of Carrollton, were entered as 
scholars, in 1747. In the following year, they were sent to Europe 
to continue their studies at the Jesuit College of St. Omers, 
France. Piety, close application, brilliant talents, and amiable 
deportment were the most marked characteristics of young Car- 
roll's college career. 

He entered the novitiate of the Society of Jesus in 1753, made 
his course of philosophy and divinity at Liege, and was elevated 
to the priesthood in his twenty-fifth year. Nobly taking the 
cross as his portion, he made over his patrimony to his brothers 
and sisters in America. For several years Father Carroll filled 
the professor's chair in various colleges ; and, in 1771, was re- 
ceived as a professed Father in the Society. 

By the brief, Do minus acRedemptor, the Society was suppressed 
in 1773. Father Carroll deplored the blow, but in common with 
the other members of his illustrious order, he submitted as only 
a Christian could do — with sublime resignation. In a letter to 
his brother, Daniel Carroll,! after expressing his grief of heart, 
he says : " GooVs holy loill be done, and may His name be blessed 
forever and forever.'''' He now proceeded to England, where he 
received the appointment of chaplain to Lord Arundel, and took 
up his residence at Wardour Castle. When the quarrel between 
Great Britain and America began to approach a crisis, Father 
Carroll at once took sides with his own country. 

Bidding adieu to his friends and companions, he sailed from 



* Chiefly from Dr. K. H. Clarke's "Lives of the Deceased Bishops of the 
United States," Vol. I. 

t Daniel Carroll was one of the authors of the Constitution of the United States, 
and one of the three delegates from Maryland whose names are subscribed 
thereto. "On what was once his farm by the Potomac," says McGee, "the 
Notional Capitol now stands."—" Catholic History of North America." 

(227) 



228 Catholicity in the United States. 

England, and reached his native land in June, 1774. His first 
impulse was to visit his venerable mother and devoted sisters, 
with the former of whom he took up his residence at Rock Creek. 
Here, at first, a room in the family dwelling and subsequently a 
wooden chapel, were the scenes of the holy priest's ministerial 
offices. The wooden chapel has since been superseded by a neat 
brick church, which is now well known under the revered name 
of CarrolVs Chapel. 

At the time of Father Carroll's arrival in America there was 
not one public Catholic church in Maryland. Under the family 
roof only could the holy sacrifice be offered up to the Almighty. 
This explains why the old Catholic chapels of Maryland con- 
tain large hearths and fireplaces within them, and massive 
brick chimneys projecting through the roofs. In the once beau- 
tifully named " Land of the Sanctuary" there were then only 
nineteen Catholic clergymen — all ex- Jesuits.* 

Father Carroll continued to reside at Rock Creek. He did not 
wish to leave his aged mother, to whose declining years he was 
anxious to minister. His missionary labors were chiefly per- 
formed in the neighboring country. He always travelled on horse- 
back, making long and frequent journeys to distant Catholic 
families and settlements, riding frequently thirty miles or more 
to sick calls and paying monthly visits to a small congregation 
of Catholics in Stafford County, Virginia, which was distant 
fifty or sixty miles from his home.f 

After about eighteen months thus spent in the active duties 
of the holy ministry, the call of his country summoned Father 
Carroll to her service. Open war raged between England and 
the thirteen colonies. The hopes of a settlement had vanished, 
and for the first time was heard the magic sound of the word 
Independence. To gain the active assistance of the Canadians, 



* Col. B. U. Campbell, in his " Life and Times of Archbishop Carroll," gives 
the names and residences of these Maryland priests. As to nationality, it ap- 
pears that fifteen of them were natives of Maryland, three Englishmen, and 
one a Belgian. 

t There was only one little spot in Virginia where the penal code did not rule* 
Forming, as it did, a remarkable exception, it deserves a word of notice. This 
little spot, consecrated to religious freedom, was in Stafford County, and was 
called Woodstock. The inhabitants were vested with the right of freely exer- 
cising their religion, by a special grant under the royal signet of James II. 
Captain George Brent was the leader of this band of Catholic pilgrims, in Vir- 
ginia, in 1686, two of whose descendants were married to Anne and Eleanor 
Carroll, sisters of Rev. Mr. Carroll, at the time of his missionary visits to Staf- 
ford, in 1775-'6. 



Its History from i y go to 1815. 229 

or at least to secure their neutrality, was of the highest im- 
portance. We have already spoken of the American embassy, 
composed of Dr. Franklin, Samuel Chase, and Charles Carroll 
of Carrollton, sent by Congress in 1776 to accomplish this 
object. Father John Carroll was earnestly requested to accom- 
pany them, "it being supposed that from his religious senti- 
ments, character, and knowledge of the French language, his 
presence and counsels might be useful in promoting the objects 
of the mission with the Canadians."* He acceded to the request 
of Congress. While on the way, Dr. Franklin fell sick, and his 
reverend companion nursed him with, true devotedness. Indeed 
the priest and the philosopher contracted a sincere friendship, 
as we find from the grateful letters of Franklin. "As to myself," 
he wrote, "I grew daily more feeble, and I think I could hardly 
have got along so far but for Mr. Carroll's friendly assistance 
and tender care of me." Franklin, as we have seen, did not 
forget the patriotic Jesuit, when a Bishop was wanted for the 
United States. The failure of the embassy, the reader has 
already learned. 

On returning to Rock Creek, Father Carroll resumed the 
duties of the sacred ministry, which he continued to perform 
uninterruptedly during the entire Revolutionary War. 

Throughout the great struggle he warmly sympathized with 
the cause of Independence. In his correspondence he explained 
and defended its principles. His fervent prayers were for its 
success; and no citizen of the Republic saw with greater joy the 
glorious consummation of the contest. 

In 1784, his powers as a controversialist were summoned into 
service. The Rev. Mr. Wharton, his former friend and fellow- 
member of the Society of Jesus, had apostatized from the 
Catholic faith, and wrote a public letter attacking its principles. 

The original document by which James II. conferred this singular privilege — 
singular at that time — on Woodstock is given by Dr. Clarke in his Memoir of 
Archbishop Carroll, "The Metropolitan.' 1 Vol. IV. Also, in his "Lives of 
the Deceased Bishops," Vol. I. 

For a hundred years, in the midst of perils, this brave little band of Catho- 
lics rigidly adhered to their religion. The3 r were occasionally visited by priests 
from Maryland, who always crossed the Potomac for that purpose in disguise. 
The good Father Framback, who frequently attended them, had to exercise the 
greatest caution to avoid discovery, sleeping generally in the stable beside his 
horse, in order to be prepared for sadden flight. On one occasion he barely 
escaped with his life. His faithful horse carried him safely through the water 
of the Potomac ; but he was fired upon before he had reached the Maryland 
side of the river. 

* Sparks. 



230 Catholicity in the United States. 

Father Carroll's reply is noted for its strength, elegance, and 
triumphant logic. 

He was appointed Prefect Apostolic towards the close of 1784, 
first Bishop of the United States in 1789, and first Archbishop 
in 1808. The two preceding chapters sketch his glorious career 
in these high offices. 

Dr. Carroll's name heads the congratulatory address presented 
by the Catholics of the United States to General Washington 
on his accession to the Presidency. 

As Bishop, in the midst of his solicitude for the whole Church 
of America, he never lost sight of the spiritual welfare of the 
Indians. Had it been in his power he would have revived the 
Indian missions in all their former greatness. He applied to 
General Washington for the assistance of the Government in this 
grand work. But the President, under our Constitution, had 
no power to grant his request. Had Congress at that time 
adopted the policy of sending Catholic missionaries amongst 
the Indians, how different would have been the fate of our 
aborigines! A sad chapter in our history would now have been 
one of the brightest pages in our annals ! 

He founded Georgetown College, and his labors in the cause 
of education only ended with his life. 

Archbishop Carroll was a polished and profound scholar. He 
spoke Latin, French, Italian, and English with equal fluency. 
St. John's College, at Annapolis, conferred upon him the degree 
of LL.D. Many other colleges and universities also considered 
it an honor to confer upon him the degrees of D.D. and LL.D. 

Washington admired the character and virtues of Dr. Carroll. 
"From his exalted worth as a minister of God," writes G. W. 
Custis, the adopted son of Washington, "his stainless character 
as a man, and above all his distinguished services as a patriot 
of the Revolution, Dr. Carroll stood high, very high in the 
esteem and affections of the ' Pater Patrice.'" * By the unani- 
mous resolution of Congress he was selected to pronounce the 
panegyric of Washington on February 22d, 1800. This he did in 
St. Peter's church, Philadelphia. It is a masterpiece of fervid 
eloquence, ardent patriotism, and pure classic taste. 

In stature, Archbishop Carroll was below the medium height, 
but he was at the same time one of the most dignified and im 
posing of men. His appearance and manners were strikingly 
appropriate to the ecclesiastic. He was exceedingly affable, 
always accessible, and of a most kind and genial nature. 

* Letter of G. W. Custis to Rev. Dr. White. 



Its History from 1790/01815. 231 

"Mother," said one of her pupils to the celebrated Mother 
Seton, during an instruction in Christian doctrine, " I met the 
word benignity in my Catechism, and I don't know exactly the 
meaning of it." " My dearest one, "replied the good lady with 
a smile, "I can give you no better answer to your question than 
to say : ' Look at Archbishop Carroll, and you will see the mean- 
ing of this word on his countenance, as well as in his manners. 1 " 
Gallitzin, the prince priest, was a great admirer of the noble 
prelate. "The nearer we approach Dr. Carroll in our conduct," 
he was accustomed to say, "the nearer we approach perfec- 
tion." 

The wonderful regularity and temperance of his life enabled 
him to retain unimpaired health until he was about eighty years 
of age. When his last hour came, he requested to be laid on the 
floor to die, at the same time desiring his friends and attend- 
ants to recite the Miserere. Bestowing his benediction, he 
calmly expired on Sunday, December 3, 1815. 

"He taught us how to live ; and oh ! too high 
The price of knowledge ! taught us how to die." 



CHAPTEK V. 

" You shall be hated by all men for my name's sake ; but he that shall persevere to 
the end shall be saved."— Gospel. 

FROM THE DEATH OF AECHBISHOP CAEEOLL TO THE ELEVA- 
TION" OF NEW YOEK, CINCINNATI, AND NEW ORLEANS TO 
THE EANK OF METROPOLITAN SEES. 

(A. D. 1815—1850.) 

ARCHBISHOPS NEALE AND MARECHAL — A MIRACULOUS CURE— THE FIE ST 
PROVINCIAL COUNCIL OF BALTIMORE— DRS. WHITFIELD AND ECCLE- 
STON — SUCCEEDING COUNCILS —PIUS IX. — LETTER INVITING HIM TO 
AMERICA — THE CHURCH IN PENNSYLVANIA— SCANDALS — TROUBLES 
— PROGRESS — DR. KENRICK — CHURCH-BURNING — " NATIYTSM " — THE 
CHURCH IN NEW YORK — DR. CONNOLLY — DIFFICULTIES— CONVER- 
SIONS — IRISH IMMIGRATION — DR. DUBOIS — DR. HUGHES — THE 
CHURCH IN NEW ENGLAND — DRS. CHEVERUS AND FENWICK— THE 
BOSTON MOB DESTROYS A CONVENT — PROGRESS— ANECDOTES — THE 
CHURCH IN THE SOUTHERN STATES — IN THE WESTERN STATES — DR» 
FENWICK — DR. PURCELL— STATE OF THE CHURCH IN 1850. 

I. AKCHDIOCESE OF BALTIMOEE. 

The venerable Carroll laid the foundation of the Catholic 
Church in our country. It remained for those who followed 
him to build up the mighty edifice. His successor was the 
sainted Neale, who wisely guided the destinies of the Chnrch 
for eighteen months, then bowed his aged head, and passed 
to the reward of the faithful servant. 

The Holy See appointed Dr. Ambrose Marechal to 
fill the vacancy. For a time, his was, indeed, a thorny 
road to travel. He had to struggle with a spirit of faction 
and insubordination which threatened to result in actual 
schism. In Charleston, S. C, there was much trouble. At 
(232) 



Its History from 1815 /<? 1850. 233 

Norfolk, Ya., an unprincipled priest was in open revolt. 
Trusteeism created difficulties in all directions. In the 
words of the learned prelate : " The Church of Christ in 
this conn try was in affliction ! " But in prudence and zeal 
Archbishop Marechal was, perhaps, unsurpassed. He was 
equal to the weighty requirements of his exalted and diffi- 
cult position. 

In May, 1821, he had the happiness of solemnly dedi- 
cating the fine cathedral of Baltimore, the corner-stone of 
which had been laid, eighteen years before, by Dr. Carroll. 
The situation of the sacred edifice on the summit of a pyra- 
midal hill — on which the houses of the city are built — 
gives to Baltimore the aspect of an entirely Catholic city, 
where the cathedral, as in Europe, towers above all other 
monuments. 

A VISIBLE MIRACLE. 

About this time a miraculous cure took place — a cure 
which furnished themes for many an able pen."* It occurred 
in the case of Mrs. Ann Mattingly, of Washington City, 
sister of the Hon. Thomas Carberry, then chief magistrate 
of the national metropolis. After a sickness of several 
years' duration, which subjected her to the most intense 
sufferings, and which had resulted in the formation of ex- 
ternal tumors and ulcers, she was at length reduced to the 
point of death. Her physicians pronounced her situation 
beyond the reach of medical skill. While in this condition, 
she was advised to resort to the prayers of Rev. Prince 
Hohenlohe, Canon of Olmutz, who was renowned for his 
sanctity, and who had the reputation of obtaining the most 
extraordinary favors from God. She accordingly performed 
a novena in union with some of her pious friends, as the 
prince had directed. On the 10th of March, 1824, imme- 
diately after the reception of the Holy Communion, Mrs. 
Mattingly was instantly restored to health. The tumor 

* It occupies about fifty pages of Bishop England's learned 
writings. 



234 Catholicity in the United States, 

had disappeared. The ulcers on her back were healed. 
Rising from her bed, she spent some time in prayer and 
thanksgiving; and during the day received hundreds of 
visitors who crowded to see her.* The fame of this extra- 
ordinary cure was immense. It led to many conversions. 
The lady lived in perfect health for thirty years after, dying 
only in 1855. 

THE COUNCILS OF BALTIMORE. 

Archbishop Marechal passed from the scene of his earthly 
toils in 1828, and was succeeded by Dr. James "Whitfield. 
It is a trite, but true maxim, that " union is strength." 
Bishop England, with his mighty grasp of mind, was not 
long in perceiving the necessity of united action among the 
prelates of this Kepublic. He forcibly explained his views 
to his consecrated colleagues ; and the result was the first 
Provincial Council of Baltimore, held in the fall of 1829. 
The benefits religion has derived from these assemblies of 
our Bishops cannot be overestimated ; nor should we forget 
the soaring intellect whose wise snggestions first called them 
into existence. To the invitation of Archbishop Whitfield, 
five prelates responded — England of Charleston, Flaget of 
Bardstown, Fenwick of Cincinnati, Fenwick of Boston, 
and Bosati of St. Louis. f The others were unable to at- 
tend. The Council passed thirty-eight decrees, afterwards 
approved by the Holy See. Two of these decrees were in- 
tended to check the frequent abuse of power by lay trustees ; 



* Rev. Dr. White. 

t As to nationality, the Fathers of the First Council of Balti- 
more were as follows : The President, Archbishop Whitfield, 
was an Englishman ; the two Dr. Fenwicks were Americans ; 
- Dr. England was a native of Ireland ; Dr. Rosati, an Italian ; 
and Dr. Flaget, a Frenchman. Drs. Whitfield and England were 
not members of any Religious Order; Dr. Fenwick of Boston 
was a Jesuit ; Dr. Fenwick of Cincinnati, a Dominican ; Dr. 
Rosati, a member of the Congregation of the Mission ; and Dr. 
Flaget, a Sulpitian. 



Its History from 1815 /# 1850. 235 

another, urgently recommended the establishment of a so- 
ciety for the diffusion of good books. On comparing their 
notes, the assembled Fathers reckoned the Catholic popu- 
lation of the United States as numbering over 500,000. 
This rapid increase was chiefly owing to immigration from 
Ireland. The faithful Irish exiles scattered themselves over 
our vast territory, and presented, on all sides, little congre- 
gations ready for a pastor. 

In the fall of 1833, the Second Council of Baltimore was 
convened. It was composed of ten prelates.* Many wise 
decrees were passed. Among others, the Fathers directed 
that the Indian tribes of the far West, and the Catholic ne- 
groes of the colony of Liberia, should be confided to the 
care of the Society of Jesus. 

AMONG THE NEGROES OF AFRICA. 

At that time, however, it seems that the Fathers of the 
Society were unable to undertake the mission among the 
negroes. The Holy See, six years later, expressed its de- 
sire that the Bishops of New York and Philadelphia should 
each appoint a missionary to go to the African colony. Rev. 
Edward Barron and Eev. John Kelly responded to the call 
of the Sovereign Pontiff. In 1842 they landed on the 
coast of Africa, and for three years labored zealously in a 
most uninviting field. During a journey to Home, Dr. 
Barron was raised to the episcopal dignity. Pestilence, 
however, swept over Liberia ; and the two missionaries, after 
numerous acts of heroism, were finally compelled to return 
to the United States, in 1845.f 



* The only one of them now (1876) alive is Dr. Purcell, the 
venerable Archbishop of Cincinnati. 

t Bishop Barron was born in Ireland, in 1801, and was a 
brother of Sir Henry Winton Barron of Waterford. He was a 
man of great virtue, profound knowledge, and many accom- 
plishments. After his return to the United States, he repeat- 
edly refused a diocese ; and in 1854, while the yellow fever raged 
in Savannah, he died a martyr of charity. — De Courcy. 



236 Catholicity in the United States, 

DEATH OF DR. WHITFIELD. 

The death of Dr. Whitfield, in 1834, left the See of Bal- 
timore vacant. The two Councils over which he had the 
glory of presiding, display the dignity and conciliating spirit 
of the Archbishop. During the first Council, three distin- 
guished jurists were invited before the assembled Bishops 
to give an opinion on some points relating to the civil law 
of the United States. These learned gentlemen left the 
presence of the prelates, full of respect and wonder. " We 
have," said they, " appeared before solemn tribunals of 
justice, but have never had less assurance, or felt less confi- 
dence in ourselves, than when we entered that august 
assembly."* At the date of the second Council, the 
Church of the United States consisted of twelve dio- 
ceses, which counted in all three hundred and eight ecclesi- 
astics — seventy-two Americans, ninety-one Irish, seventy- 
three French, seventeen Italians, thirty-nine Belgians and 
Germans, some English and Spanish, and one Pole. 

The Holy See nominated Dr. Samuel Eccleston to the 
Metropolitan See of Baltimore. He first presided at the 
Third Provincial Council, in 1837, at which eight Bishops 
were present. In May, 1840, the fourth Council was 
opened. In their fifth decree, the Fathers very earnestly 
recommended the formation of temperance societies among 
Catholics. This was the last of the Councils attended by 
the illustrious Bishop England, as he died in the spring of 
1812. In the following year the fifth Council was held, 
and at the suggestion of the Fathers, the Holy See erected 
several new dioceses. The penalty of excommunication was 
pronounced against all Catholics who, after obtaining a civil 
divorce, pretend to contract a second marriage. 

OUR POWERFUL PATRONESS. 

The sixth Council assembled in May, 1846, and twenty- 



* One of these was the illustrious Roger B. Taney, afterwards 
Chief- Justice of the United States. He was the only Catholic 
who up to this time has filled that high office. 



Its History from 1815 to 1850. 



6/ 



three bishops took part in the deliberations. Their principal 
decree was, that " the most Blessed Virgin conceived 

WITHOUT SIN IS CHOSEN AS THE PATRONESS OF THE UNITED 

States." The Fathers thus proved their great love and de- 
votion to the Mother of God, and anticipated the action of 
the Holy See, which a few years after declared the Immacu- 
late Conception an article of Faith. 

PIUS IX. 

The death of Pope Gregory XVI., and the almost imme- 
diate election of Pius IX.,* were events that filled the Cath- 
olics of the United States with feelings of mingled regret 
and joy. Americans of all denominations joined in the 
voice of welcome to the new Pontiff. Meetings were called 
in the principal cities of the Union, eloquent speeches were 
made, and beautiful addresses drawn up to bear to the Holy 
Father the enthusiastic tribute of American sympathy. 

But who can foretell the direction events may take ? 
Many of the Italian multitude who were loudest in welcom- 
ing Pius IX. soon drove him into exile ! This but increased 
the love and veneration of American Catholics for his august 
person. They nattered themselves that he might seek hos- 
pitality on the shores of the New World. And Archbishop 
Eccleston begged his Holiness to honor Maryland with his 
presence. " Our seventh council of Baltimore,"f writes the 
prelate to the exiled Pius IX., "is to be held on the 6th of 
May next. We are perhaps too bold, Holy Father, in ask- 
ing and hoping that, if possible, the shadow of Peter may 
even transiently gladden us, and give us new strength and 
courage. How great an honor and support to our rising 
Church ! What joy and fervor, what fruits and privileges 
of communion throughout our whole Republic, if your Holi- 
ness, yielding to our unanimous wishes, would but stand 
amid the prelates assembled from the most remote shores of 



* Pius IX. was elected June 16th, 1846. 

t This memorable letter is dated Baltimore, January 18th, 1849. 



238 Catholicity in the United States. 

North America, and deign to console and honor us and our 
flocks with your apostolic advice and paternal blessing ! The 
council might easily, if your Holiness so direct, be deferred 
to a more convenient time, and so far as our poverty permits, 
nothing shall be wanting to make everything a comfort and 
joy to our Most Holy Father." 

Though deprived of the happiness of seeing the successor 
of St. Peter, the Catholics of our country expressed their 
veneration by sending him a spontaneous tribute of $26,000. 

The seventh council of Baltimore was assembled in May, 
1849. Twenty-live Bishops attended. The Fathers signi- 
fied that they would hail with pleasure the definition of the 
Immaculate Conception as a doctrine of the Catholic Church, 
if the Holy See deemed it expedient to proclaim the dogma. 



II. THE CHUKCH IN THE MIDDLE STATES. 

PENNSYLVANIA. 

The story of the Church in the Middle States, during 
the period under consideration, was a most eventful one. It 
will be remembered that troubles and difficulties with the 
arrogant trustees of his cathedral hastened the death of the 
gentle Bishop Egan, of Philadelphia. Six years passed away 
before his successor could be found. Every one to whom 
the See was offered shrunk from a position which presented 
nothing but painful burdens. At last, Rev. Dr. Henry 
Conwell, Yicar-G-eneral of Armegh, Ireland, accepted the 
post, ignorant, doubtless, of it's many difficulties. In his 
seventy-third year he was consecrated in London, sailed for 
his diocese, and arrived at Philadelphia towards the close of 
1820. 

The mitre for him was truly a crown of thorns. The 
whole period of his administration (about eight years) was 
an open and deplorable conflict with an unprincipled clergy- 
man, the Bev. "William Hogan, pastor of St. Mary's church, 
and his party. Though his faculties were withdrawn by the 



Its History from 1815 to 1850. 239 

bishop, though he was excommunicated, he obstinately con- 
tinued to exercise the ministry, and was upheld in his scan- 
dalous proceedings by the trustees of the church. He would 
probably have recanted, and returned to a sense of duty, if 
his false friends among the laity — men totally destitute of 
the spirit of religion — had not encouraged him in his wicked 
course.* At length, this unhappy man quitted the scene of 
his scandals, went South, took a wife, and published several 
infamous attacks upon the Catholic Church. He died with- 
out the least sign of repentance — a fearful example of hard- 
ened depravity ! 

The departure of Hogan, however, did not quell the 
storm. Such was the excitement created by the schismatical 
party, that the good bishop, anxious to restore peace to his 
distracted flock, entered into a compromise with the trus- 
tees, relative to the appointment of pastors. This arrange- 
ment was condemned by the Holy See as an infringement of 
ecclesiastical authority, and Dr. Conwell was summoned to 
Rome. Soon after this the spirit of discord began to sub- 
side, but not without leaving behind it a scene of desolation 
— many lost to the Church by a total extinction of faith, 
many more became obdurate in refusing to avail themselves 
of its consoling ministrations.f 

Though weighed down by age and surrounded by diffi- 
culties almost insupportable, Bishop Conwell preserved 
his high character to the last. " He has been, 1 ' writes the 
celebrated Dr. England, " the greatest sufferer in his feelings, 
in his income, and, under God, he may thank his virtue 
alone that he has not been in his character. That, however, 
has been but burnished in the collision ; were he a hypocrite, 
the thin washing would have long since been rubbed away, 
for, indeed, the applications have been roughly used I" 

* The mere titles of the public letters and pamphlets called 
forth by that unfortunate conflict fill from page 138 to 170 of 
Father Finotti's valuable work, " Bibliographia Catholica Ameri- 
cana." 

t Rev. Dr. White. 



240 Catholicity in the U?iited States. 

BISHOP KEimiCK. 

In 1830, the Eight Rev. Francis Patrick Kenrick was 
consecrated coadjutor Bishop of Philadelphia. His great 
prudence and firmness did much to restore peace and pros- 
perity to the diocese. He estimated the Catholics of his 
episcopal city in 1834, at twenty-five thousand, with five 
churches and ten priests. Writing of the country missions, 
Dr. Kenrick says, " They need the gift of tongues and a 
health of iron. Nine nations have supplied our missionaries, 
so that there is more diversity among them than among the 
faithful. Four of the priests are French, three Germans, 
two Belgians, and twenty-one Irish. Russia, Livonia, Por- 
tugal, and England, have each given one missionary to Penn- 
sylvania. As to the American-born, we count only three 
now employed in the diocese, and two at Emmittsburg." 



The third and fifth Council of Baltimore asked the Holy 
See to divide the diocese of Philadelphia.* This was 
effected in 1843, by creating the see of Pittsburgh and 
appointing the Right Rev. Michael O'Connor first Bishop. 
The new diocese comprised the western part of Pennsyl- 
vania, and counted fifteen priests with a scattered Catholic 
population. The unsurpassed zeal of Dr. O'Connor soon 
made it a garden of the faith. 

BTJENESTG OF CATHOLIC CHURCHES. 

The anti-Catholic spirit which agitated the country from 
1834 to 1844, culminated in making Philadelphia the dis- 
graceful scene of riot, mob rule, and church burning. 



* The erection of new dioceses always formed one of the most 
important subjects brought before the Councils of Baltimore. 
The votes of the bishops decided the matter, which was finally 
sent to Rome for the approval of the Holy Father. 

t The first church in the city of Pittsburg was St. Patrick's, 
erected in 1808, by the Rev. F. X. O'Brien. The present church 
of that name is not on the site of the old one. 



Its History from 1815 to 1850. 241 

Hounded on by the pulpit yellings of fanatical ministers, an 
army of ruffians did the work of destruction, while the city 
authorities looked on, and like Pontius Pilate, quietly 
washed their hands of the whole affair ! At 2 o'clock p.m. 
on the 8th of May, 1844, St. Michael's church was in 
flames ! At 4 o'clock the house of the Sisters of Charity 
was consumed ! At six, the same evening, St. Augustine's 
church was fired, and along with the rectory, burned ! The 
precious library of the Augustinians was plundered, the 
books piled up, and committed to the flames ! All this in 
one afternoon ! 

" JSTativism" writes the Rev. Mr. Goodman, an Episco- 
pal minister, " has not existed five months, and in that time 
what has been seen? Two Catholic churches burned, one 
twice fired and desecrated, a Catholic seminary and retreat 
consumed by the torch of an incendiary mob, two rectories 
and a most valuable library destroyed, forty dwellings in 
rains-, about forty human lives sacrificed, and sixty of our 
fellow-citizens wounded ; riot, and rebellion, and treason 
rampant on two occasions in our midst ; the laws boldly 
set at defiance, and peace and order prostrated by ruffian 
violence ! ! ! " 

In these trying times, Bishop Kenrick acted with a char- 
ity and prudence which must command the admiration of 
all Christians. 

NEW YORK. 

The see of New York was left vacant by the death of 
Bishop Concanen. Towards the close of 1815, it was filled 
by the aged and learned Dr. John Connolly, O.S.D. Leav- 
ing Rome, he arrived at the scene of his labors, and found 
about 13,000 Catholics and four priests, in the States of 
New York and N ew Jersey,* which comprised his diocese. It 
did not take him long to reckon the number of his churches 



* According to the last edition (1876) of the Catholu Almanac, 
New York and New Jersey contain about 1,500,000 Catholics. 
From 13,000 to 1,500,000 in sixty years! 
16 



242 Catholicity in the United States, 

— three ; two in New York city, and one at Albany. His 
clergy consisted of three Jesuits Fathers and one secular 
priest. Two of the Jesuits were, however, soon recalled by 
1 their Superior, and the secular priest* went South, leaving 
the aged prelate to perform the duties of parish priest with 
one assistant, the Rev. Peter A. Malou, S.J. 

But the venerable Connolly was a brave, zealous, and 
laborious bishop, who set about his work in the spirit of his 
Divine Master. Though constantly meeting with count- 
less difficulties, he toiled on with unflinching determination. 
All the churches were in the hands of lay trustees, who 
were guided by nothing save the spirit of opposition and 
revolt. That a bishop should appoint a pastor seemed to 
them ridiculous; on the Protestant principle, they them- 
selves looked out for a good preacher, and invited him ! 
The prelate's troubles with these men terminated only with 
his life. 

CONVERSIONS AND THE IRISH. 

Notwithstanding the distracted state of the Church, sev- 
eral famous conversions took place about this period. Among 
others was that of the Rev. Mr. Richards, a Methodist 
clergyman of western New York. His zeal even led him 
to Montreal to convert the priests of the Seminary of St. 
Sulpice ! However, he was himself converted, became a 
Catholic, and afterwards died a holy priest and martyr of 
charity, f 

Into New York, the vast tide of Irish emigration flowed 
rapidly. In three years (1816-1819) ten thousand Irish Cath- 
olics landed at the Empire City, thus actually doubling the 
number. The Erie Canal was begun, and each line of Irish 

* This was Rev. Mr. Carberry. He went to Norfolk, Virginia, 
where he created great scandal and dissension. He was a dan- 
gerous man — unsurpassed in pride, arrogance, and ability to 
slander. He even warned the civil authorities of Virginia to 
beware of the Pope ! ! 

t Father Richards died at Montreal, on July 23d, 1847, of ty- 
phus fever, caught while attending the Irish emigrants. 



Its History from 1815/^1850. 243 

laborers marked the advance of the faith into the heart of 
New York. Churches sprang up at Utica,* Rochester, 
Auburn, Carthage, and other central points. Marvellous 
are the ways of Almighty God ! The territory once inhab- 
ited by the Iroquois, which was crimsoned by the blood of 
the martyred Jogues, which resounded to the eloquence of 
Chaumonot, now became the home of a race of exiles — a 
missionary race that unites the bravery of the Indian with 
the enterprise of the Celt and the faith of the Jesuit ! 

PROGRESS. 

About half a century ago, Long Island beheld its first 
Catholic church. In August, 1823, St. James' church — now 
the Cathedral — Brooklyn, was dedicated by Bishop Connolly. 
The present venerable Archbishop of New York, Cardinal 
McCloskey, who is a native of Brooklyn, tells us that he well 
remembers the days when, as a boy, he and his good Irish 
father and mother had to croSs the ferry to hear Mass each 
Sunday in New York City. At the period when the first 
Church was dedicated, Brooklyn could count about seventy 
Catholics. The story runs that many of those who worked 
during the day to support their families, were accustomed to 
repair to Jay Street in the evening, to assist in building the 
new church. f 

At this period the laborious Dr. Connolly counted seven 
churches and eight priests in his extensive diocese. Literally 
worn out with toil and fatigue, this apostolic man gave up 



* The first Catholic church (except the chapels of the old Indian 
missions) in western New York, was that of Utica, the erection 
of which was begun in 1819. Its chief benefactors were Messrs. 
Devereux, Hogan, O'Connor, McCarthy, Lynch, McGuire, and 
Carroll. 

The Rev. Patrick Kelly erected St. Patrick's church in Roch- 
ester about 1820. 

Auburn had its little church completed in 1822. 

The church at Carthage was erected in 1819. 

t ' ' History of the Church on Long Island. " By Prof. Mulrenan. 



244 Catholicity in the United States. 

his soul to God on February 6th, 1825, at the ripe age of 
seventy-five years. 

For two years, Very Rev. John Power administered the 
affairs of the diocese with much prudence and ability. 

BISHOP DUBOIS. 

Towards the close of 1826, Right Rev. Dr. Dubois, foun- 
der of Mount St. Mary's College, entered upon his duties as 
Bishop of New York. He took in the difficulties of his 
position at a glance, and "governed strongly in his own 
strong way." In the following year, he estimated the Catho- 
lic population under his judisdiction at 150,000, with eight 
churches and eighteen priests. New York City alone con- 
tained 35,000 Catholics. 

Vv T ith the trustees of his cathedral, Bishop Dubois, as 
might be expected, soon found himself in difficulties. Their 
insolence went so far that they threatened to cut off his salary ; 
but they little knew the spirit of the aged prelate. " Gen- 
tlemen," he replied, " you may vote me a salary or not. I 
need little. I can live in a basement or a garret; but 
whether I come up from my basement, or down from my 
garret, I shall still be your Bishop." 

THE LOOK! OF THE RIFLE. 

The trouble within the Church was but a faint echo of 
the noise and bowlings of its enemies without. The fanati- 
cal spirit which burned the convent in JSTew England had its 
sympathizers in New York.* A mob assembled to destroy 

* A shameless book was issued at this time, under the title of 
" Awful Disclosures of Maria Monk." I cannot stain these pages 
by detailing its scope and base object ; suffice it to say, that it 
attacked the good name of the devoted nuns of the Hotel Dieu, 
Montreal, and was one of the most infernal pieces of defamation 
ever written. It was believed by many weak-minded people, 
and thousands of copies of the wretched work were sold in a few 
months. Maria claimed that she was "an escaped nun"— a 
character often assumed, but now "played out." 



Its History from 1815 to 1850. 245 

St. Patrick's cathedral. But these cowardly ruffians did not 
understand the determined men with whom they had to deal. 
The cathedral was at once put in a state of defense. The 
streets leading to it were torn up, and every window was 
made a point whence missiles could be thrown on the ad- 
vancing horde of sacrilegious wretches. Rudely crenelled 
were the walls of the churchyard, which bristled with the 
muskets of dauntless men, ready to struggle to the last for 
the altar of their God and the graves of those they loved. 
These hardy preparations had the desired effect. The news 
of them fell like a thunder-clap upon the heathen mob. Their 

" Maria Morih," wrote Col. William L. Stone, the Protestant 
editor of the New York Commercial Advertiser, who carefully ex- 
amined the absurd charges contained in her so-called book, "is 
an arrant impostor, and her booh, in all its essential features, a 
tissue of calumnies." 

The talented daughter of the unfortunate Maria Monk, writing 
in 1875, describes a scene in her own early life thus : " The next 
day I was abusing the Catholics in conversation with my sister, 
when, to my surprise, she seemed inclined to defend them. I 
asked her how it was possible for her to think well of them after 
all our mother had said against them. She replied : 'But do 
you not know that that booh of our mother was all a lie ? ' 

" Said I : 'I believe every word in Maria Monk's 'Awful Dis- 
closures ! ' 

''My sister was quite irritated, and said emphatically : 1 1 
hnow that the ' Awful Disclosures ' of Maria Monh are all lies ; 

SHE HERSELF TOLD ME SO.' 

"Said I : 'Why did she write it then ?' 'In order to make 
money,' my sister replied. ' Some men put her up to it ; but 
she never received one cent of the proceeds of the book, for these 
men kept it all for themselves.' ' She had no education. She 
did not write her book ; in fact, the book itself admits that she 
did not.'" " Maria Monk's Daughter ; an Autobiography," by 
Mrs. Eckel, p. 170. 

The men who ' ' put her up to it " were three ministers, Kev. 
Messrs. Bourne, Brownlee, and Slocum. This is the infamous 
luode of attack on Catholicity used by the unprincipled enemies 
of the Church ! 

Mrs. Eckel, the daughter of Maria Monk, is now a devoted 
Catholic. 



246 Catholicity in the United States. 

van had nearly reached the cathedral, when, in terror and dis- 
may, they fled in all directions. Powerful was the logic of 
the rifle ! * 

DOCTOR HUGHES. 

The year 1838 f was marked by an event of great interest. 
The Rev. John Hughes, of Philadelphia, was appointed 
coadjutor Bishop of New York. . Six years after, on the 
death of Bishop Dubois, the young and energetic Dr. 
Hughes became his successor. The times were stormy. The 
Catholics were sorely in need of a leading mind — a man to 
battle for their rights. Such a man was Bishop Hughes. 
He was doubtless an instrument of Heaven, raised up for 
the good of the Church. He grappled at once with the evils 
which beset his diocese. With a giant grasp he crushed out 
the trustee system — crushed it out forever. Other obstacles 
and abuses faded away at his touch, or withered at his frown. 
To his people he was a tower of strength. And for the first 
time Catholicity in ~Rew York assumed an imposing aspect. 

The celebrated Oxford movement in England led to the 
study of Catholicity in this country, and was the means of 
converting many who have since become eminent men. 
Among them are Rev. Fathers Hecker, Hewit, Walworth, 
Deshon, Preston, and Right Rev. Dr. Wadliams, at present 
Bishop of Ogdensburg. 

In 1844, Dr. Hughes solicited a coadjutor, which the Holy 
See appointed, in the person of Right Rev. John Mc- 
Closkey — now our venerable Cardinal. Three years later, 



* This occurred in 1836. For some time before, an exciting con- 
troversy had been carried on in the papers between the cham- 
pions of Catholicity and their bitter opponents. Unable to meet 
the defenders of the true faith by reason or argument, the fanat- 
ics concluded that burning the cathedral would be the shortest 
and easiest road to victory. It proved otherwise. 

t At this time, the Diocese of New York comprised seven 
churches in New York City, eleven in other parts of the State, 
four in New Jersey — attended in all by fifty priests. 



Its History from 1815/^1850. 247 

the Dioceses of Albany* and Buffalo f were established, 
with Doctors McCloskey and Timon as spiritual rulers. 

NEW JERSEY. 

New Jersey was a hard soil, in which Catholicity slowly 
took root. In 1822, Paterson had its little church, then the 
only one in the State. It was visited regularly by Rev. Mr. 
Bulger, a young Irish priest, who was assistant at St. Pat- 
rick's cathedral, New York City. He was continually ex- 
posed to insults and hardships, and was often in danger of 
his life. One evening a large jagged stone thrown by a 
bigoted ruffian came near putting a hole in thepriest'-s head. 
On another occasion he was rudely turned out into the 
muddy road, with his breviary and bundle, from a country 
cart, the driver of which had given him a lift until he dis- 
covered that he was a Catholic clergyman. The man after- 
wards applied to him for instruction, and became a pious 
Catholic. Newark soon after had its resident pastor in the 
person of Rev. Gregory Pardow, who, in 1834, was the only 
priest actually residing in New Jersey.;); 

III. THE CHURCH IN THE NEW ENGLAND 

STATES. 

The Catholics of Boston, in 1818, mourned the death of 
the revered Dr. Matignon, who for over a quarter of a 



* Albany had a church as early as 1798. Thomas Barry and 
Louis Le Couteulx were the founders. The Rev. John Thayer, 
of Boston, appears to have been the first pastor. 

t In the territory comprised in the Diocese of Buffalo the num- 
ber of Catholics must have increased with marvelous rapidity. 
"When Bishop Dubois visited Buffalo in 1829, he found no church 
there, and had to celebrate Mass in the Court House. In 1842, 
Rev. Theodore Noethen, now the honored pastor of Holy Cross 
church, Albany, was "made pastor of all the missions between 
Buffalo and Rochester, and was at that time the only Catholic 
priest in that whole section of the country — Lockport excepted — 
for four years." — Letter to the AutTior. 

\ Catholic World, "Early Annals of Catholicity in New Jersey." 



248 Catholicity in the United States, 

century had labored amongst them. His memory is still 
held in benediction, for he was beloved both by God and 
men. 

From the large number of emigrants that daily arrived, 
the church of Boston rapidly grew in numbers.* But the 
clergy were so few that Bishop Cheverus was incessantly 
compelled to discharge the ordinary functions of missionary 
priest, in addition to his own arduous duties. Travelling 
from town to town, preaching, baptizing, confessing — such 
was his daily life. This was too much for human nature, 
and the prelate's health gave way. Urgently requested to 
return to his native France, this apostolic man reluctantly 
bade adieu to the scene of his American toils, and was ap- 
pointed by the Holy Father, in 1823, to the episcopal see 
of Montauban. Again might Boston mourn, for it had lost 
its spiritual father. 

BISHOP FENWICK. 

Two years after the departure of Bishop Cheverus, his 
successor blessed the Catholics of New England with his 
presence. This was the Right Rev. Benedict Joseph Fen- 
wick, an energetic man of rare piety, learning, and ability. 
On reaching his diocese — all New England — he found only 
three clergymen at his disposal — one in Boston, one in 
Maine, and one in JSTew Hampshire. f Confiding in God, 
and arming himself with patience and courage, Dr. Fenwick 
set about his numberless duties without a murmur. In 
1 827, he ordained two young priests — Rev. Messrs. Fitton 
and Wiley — who had been taught the ecclesiastical sciences 
by himself in his own house. In the summer of the same 



* The increase of Catholicity in the city of Boston may be 
learned by the increase of annual baptisms. In 1790 the num- 
ber of baptisms was 30 ; in 1820 it had grown to 112. 

t At this time the diocese of Boston possessed nine churches, 
or rather chapels. The Catholic population was about 15,000, 
the one-half of whom were in Boston and its vicinity. 






Its History from 1815 to 1850. 249 

year lie said Mass in an upper room in Portland,* Maine. 
Some time after, he offered np the Holy Sacrifice in a room 
in Hartford, Conn. Massachusetts, Rhode Island, Con- 
necticut, Vermont, New Hampshire, and Maine were alter- 
nately the scenes of his journeys, toils, and labors. In 1830, 
the devoted Bishop consecrated the first Catholic church at 
Hartford, Connecticut. Slowly, but surely, Catholicity was 
spreading itself over New England. The number of con- 
versions was numerous. The grain of mustard-seed had 
found congenial soil in the very land of Puritanism ! 

THE TOCSIN OF BIGOTRY SOUNDED. 

But bigotry was alarmed at this onward march of the 
Faith. Sectarian ministers shouted themselves hoarse. f 
Vagabond preachers went from town to town, exciting the 
worst passions of the multitude. The tocsin of fanaticism 
was loudly sounded. Popular emotion soon reached its 
height. And on Sunday, the 11th of August, 1834, the 
mob of Boston, like an army of howling fiends, rushed on 
Ursuline Convent of Mount Benedict, and by fire and pil- 
lage destroyed it from top to bottom, ransacking the very 
graves of the dead ! The ruins of the burnt convent can 
be seen to this day. They remain a monument of everlast- 
ing disgrace to Massachusetts, the Legislature of which 
shamefully refused any indemnity for the loss and destruc- 
tion of property wrought by a multitude of unequalled ruf- 
fians. 



* The Church of St. Dominic — the first in Portland — was dedi- 
cated August, 1833. The congregation at that time numbered 
260. 

t Chief among these was Rev. Lyman Beecher, who actually 
urged on the Boston mob to the work of destruction. It is said 
that he made three inflammatory harangues on the very Sunday 
the Convent was laid in ashes. Soon after, he went West, carried 
the firebrand of bigotry with him, and did his utmost to make 
the Mississippi Valley the scene of religious war. He was the 
father of the much-talked-about Rev. Henry Ward Beecher. 



250 Catholicity in the United States. 

In those days of wild fanaticism, it was often no easy 
matter to procure even a place in which to have Mass cele- 
brated. The Catholics of New Haven, Conn., were once 
in this unenviable position. They heard the priest was 
coming to visit them. Many efforts were made to secure a 
respectable place, but in vain. The good people were 
obliged to rent an old barn, which was swept and fitted up 
as best they could. Nor would the insane bigotry of the 
place and period allow them even this, had it been known 
in time ! 

NEW HAMPSHIRE. 

New Hampshire had its first church at Claremont as 
early as 1823. The little edifice was erected by Rev. Vir- 
gil Horace Barber, a distinguished convert, and zealous priest. 
The Rev. Mr. Barber's father, Rev. Daniel Barber, also be- 
came a Catholic. On retiring from his flock, by whom he 
was beloved, into the true fold, the aged minister said : 
" I now retire to the shades of poverty ; may the faults 
which I have committed while among you be written on the 
sands of the sea-shore, that the next returning wave may 
wash them into oblivion ! " 

Through the zeal of Rev. Jeremiah O'Callaghan, a ven- 
erable Irish clergyman, a neat little church was erected at 
Burlington, Vermont, and dedicated by Bishop Fenwick, in 
1832. 

Persecution but added to the devotion of the faithful, 
and soon there was no important town in New England 
that did not possess its humble Catholic church. In 1835 — 
ten years after his arrival — Bishop Fenwick numbered his 
spiritual children at 40,000, with twenty-seven priests and 
twenty-two churches. 

In 1844, the See of Hartford was erected, with Right 
Rev. Dr. Tyler — a convert — as its first Bishop. The new 
diocese comprised Connecticut and Rhode Island. 

DEATH OF DR. FENWICK. 

Two years more rolled by, and the good, the untiring 



Its History from 1S15 £? 1850. 251 

Bishop Fenwick died, leaving behind him the imperishable 
memory of an illustrious name, and the monuments of an 
unsurpassed zeal. He was succeeded by the Right Rev. 
John B. Fitzpatrick. 

In the early part of this century, a Catholic priest, in 
many parts of New England, was regarded as a singularity, 
a real human curiosity. However young in years, he was 
generally called " the old priest," or perhaps " the Paddy 
priest." Some people would go several miles to get a look 
at him, and in their merited disappointment would remark : 
" Well, he is no great show after all ! " 

The adventures — often laughable — of Catholic mission- 
aries would fairly furnish material for a volume. On one 
occasion, the Rev. James Fitton* was called to administer 
the rights of religion to a dying Christian. The call being 
fifty miles distant, he carried, as usual, his valise, which 
contained the vestments and all else requisite to offer the 
holy Sacrifice of the Mass. In the seaport town to which 
he went, there were a few hard-working sons of the Emerald 
Isle, who no sooner heard of the priest's arrival, than they 
came to bid him a thousand welcomes. Learning that he 
was to remain over night, they rejoicingly carried his valise 
to a house in another part of the town near where they 
lived, that they might have Mass before going to their day's 
work the following morning. With the arrival of the 
stage-coach, there came the same evening a schooner from 
New York with a lady passenger on board, who, when 
about to embark the following morning, found, to her 
great disappointment, that her trunk and wearables were 
missing. The police were soon on the alert, and Irishmen 
were reported to have been seen the evening previous, hur- 
rying along the street with one trunk, for certain — if not 
two ! They were soon ferreted out, and the Rev. Mr. Fitton 
had just finished Mass as the force entered to seize the 



* At present, the aged and revered pastor of the Church of 
the Most Holy Redeemer, Boston. 



252 Catholicity in the United State* 

surmised thieves, trunk aud all ! The little valise was scru- 
tinized and examined thoroughly ; but, however turned or 
twisted, it would not swell into anything like a decent- 
sized travelling trunk ! There was mystery, however, 
somewhere. The officers were puzzled, and left for con- 
sultation. To be outwitted by "a Popish priest, and a 
party of ignorant Irishmen," was too bad! By and by, 
others came, and lest there might be some legerdemain or 
trickery in transforming the trunk into a valise, everything 
had to be opened out and again displayed, that they might 
testify, as one of the officials remarked, " that there were 
no female wearables about it I " * 

IY. THE CHURCH IN THE SOUTHERN STATES. 

THE SOUTHERN" STATES. 

The marvelous impulse which the tide of immigration 
gave to Catholicity in the JSTorth and West was wanting at 
the South. Slavery existed. Labor was cheap. The immi- 
grants found but few inducements in this state of things ; 
and comparatively speaking, the number was small that bent 
their steps towards this portion of our country. Hence, we 
must not expect that rapid advance of the faith which we 
have witnessed in higher latitudes. 

In 1717, Right Rev. Dr. Dubourg, the recently appointed 
bishop of New Orleans, returned to his diocese, from 
Europe. The old elements of discord and revolt had not 
yet calmed down, and the prudent prelate deemed it inex- 
pedient to fix his residence in the capital of Louisiana. He 
made Missouri for a time the theatre of his apostolic zeal. 
Under his care the Church at St. Louisf grew and flourished. 

* " Sketches of the Church in New England." 

f Rev. Father D'Andreis, CM., one of the pioneer priests of 
the Congregation of the Mission, was the first resident priest at 
St. Louis. He went there in the fall of 1817. Before that date, 
"Rev. Mr. Lavine, curate at Cakokies on the opposite side of 
the Mississippi River, went to St. Louis every three weeks." 
— Deuther's "Life of Bishop TimoiS." 



Its History from 1815 /<? 1850. 253 

Bishop Dubourg, in 1823, removed to New Orleans; while 
Eight Rev. Joseph Rosati was appointed to the responsible 
position of coadjutor. Three years later, owing to intoler- 
able annoyances and oppositions from clergy and laity, Dr. 
Dubourg resigned his see, and returned to his native France. 
He was succeeded at New Orleans by the Right Rev. Leo 
de Nekere. The city of St. Lonis was now an episcopal 
see,* of which Dr. Rosati was the incumbent ; while Bishop 
Portier was appointed to govern the newly-established dio- 
cese of Mobile. 

DE. ENGLAND. 

In 1820, Dr. John England, an Irish priest of great learn- 
ing and zeal, took possession of the see of Charleston, S. 0. 
When he arrived in his diocese, which embraced the Caro- 
linas and Georgia, it could count but five or six small churches, 
with only two clergymen in the held. Bishop England led 
a most active and laborious life. He travelled hundreds of 
miles, lecturing, preaching, writing, teaching — doing every- 
thing, in short, in his large and scattered diocese. God called 
the great man to Himself, in 1842 ; and thousands mourned 
the irreparable loss which the Church of the United States 
sustained in his death. 

PROGRESS IN" KENTUCKY AND THE WEST. 

From Maryland, Catholicity found its way into Kentucky ; 
and Kentucky soon became the grand centre whence the 
Faith radiated in all directions. In 1820, the diocese of 
Bardstown, governed by Dr. Flaget, had about forty thou- 
sand Catholics, with thirty- five churches, attended by twen- 
ty-five priests. 

This was remarkable progress, considering that a quarter 
of a century previously there were but one rude church and 
one priest in the same vast territory. The venerable pre- 
late of Bardstown, Kentucky, was yet the only bishop be- 
tween the Alleghany Mountains and the Mississippi. In 



Became an Episcopal See in 1826. 



254 Catholicity in the United States. 

1820, Ohio, Michigan, Indiana, and Illinois had each a few 
churches and resident priests. Tennessee, however, had 
neither priest nor church. Owing to various difficulties, this 
State had been visited but four times by that apostolic pio- 
neer, the Rev. S. T. Badin, the only priest who had yet 
ventured to penetrate its forests. 

But as time passed on, the church advanced with commend- 
able rapidity. Missionaries toiled with apostolic zeal. New 
dioceses were established, and Tennessee, which did not 
possess a priest seventeen years before, became the diocese 
of Nashville in 1837. The See of Bardstown — the cradle 
of religion in Kentucky — was transferred to Louisville.* 
The revered names of Flaget, David, Badin, Nerinckx, 
Byrne, Spalding, and others became household words among 
the Catholics of the Mississippi Valley. 

VIRGINIA. 

In Virginia, the progress of the Faith was never rapid. 
One Catholic missionary traversed the State in 1820. Ten 
years after it could claim but four priests. The Right Rev. 
Richard V. Whalen was appointed bishop of Richmondf in 
1841, at which date the Catholic population of the State 
probably amounted to ten thousand. On account of the 
number of the faithful in Wheeling, West Virginia, Bishop 
Whalen fixed his residence there ; and after some years it 
became his episcopal see, as the State was divided, and Dr. 
John McGill was nominated Bishop of Richmond. 

The onward march of the Faith in other parts of the South 



* This occurred in 1841. 

t Rt. Rev. Patrick Kelly, a native of Ireland, was named by 
the Holy See, Bishop of Richmond, in 1820. He landed at Nor- 
folk, Va., and had to teach school to support himself. The 
authorities at Rome, having reconsidered the appointment, re- 
called Dr. Kelly, who became bishop of Waterford, Ireland. 
Virginia was under the jurisdiction of the Archbishop of Balti- 
more until 1841. 



Its History fr 07ii 1815 to 1850. 255 

was noticeable. By the admission of Texas'* the Church 
received additional strength ; and the erection of the sees 
of Natchez, Little Rock, Galveston, and Savannah, pointed 
to the progress of Catholicity along the lower Mississippi, 
on the Gulf of Mexico, and along the Atlantic coast. 



V. THE WESTERN STATES. 

In the Western States the faith had never entirely died 
away since the remote times when the Jesuit Fathers 
preached the Gospel to the wild tribes along the shores of 
the great lakes and on the banks of the mighty Mississippi. 
Fathers Badin, Richard, and Flaget, as they traversed the 
forests of Indiana, Illinois, Ohio, Michigan, and other 
States, towards the close of the last century, revived the 
memory of the blackrobes among the red men, and carried 
the consolations of religion to a few scattered Catholics who 
had settled down in the wilderness of the far West. 

A DOMINICAN MISSIONARY. 

Father Edward D. Fenwick, O.S.D.,f began to penetrate 
the primeval woods of Ohio in 1814, and in his first apos- 
tolical excursion he found three Catholic families in the 
center of the State. The number gradually increased, and 
four years later St. Joseph's church in Perry county was 

* The visit of Rev. Father Timon to Texas, in 1838, revealed 
the sad state of religion there. There were only two priests in 
the State — then independent — and they led scandalous lives. 
Yery Rev. Father Timon, as Prefect Apostolic, gave the first im- 
pulse to religion in Texas. 

t Father E. D. Fenwick, O.S.D., was a cousin of Rt. Rev. 
Benedict J. Fenwick, Bishop of Boston. He was born in Mary- 
land in 1768, and received his education in Europe at the Col- 
lege of Bornheim, near Antwerp, an institution which was 
under the control of the English Dominicans. He became a 
member of this famous order, which he afterwards introduced 
into the United States, in 1805. 



256 Catholicity in the United States. 

solemnly blessed. This was the first Catholic church erected 
in Ohio. On one of his missionary expeditions, Father 
Fenwick visited Cincinnati, in which, to his great delight, 
he found seven Catholic families ! 



MICHAEL SCOTT AND THE FIRST MASS IN CINCINNATI. 

For years they had been deprived of the graces of the 
sacraments, of the holy Mass, of all the consolations of relig- 
ion, save their faith. The oldest of these sturdy Catholic 
pioneers of Ohio was the venerable Michael Scott, who had 
immigrated from Baltimore to Cincinnati in 1805. As a 
proof of his piety and lofty faith, it is related that on one 
occasion, at Easter, he travelled with his wife and children 
from Cincinnati to Lexington, Kentucky, a distance of 
abont one hundred miles, to hear Mass. Considering the 
hardships of such a journey at that early period, we can 
appreciate the sublime devotion that prompted it, and 
sympathize with those heroic Christians in the disappoint- 
ment they sustained on their arrival at Lexington. The 
priest was not there. He had been summoned on urgent 
duty to a distant point. But no disappointments could 
diminish the ardor of these good people. Like a patriarch, 
Mr. Scott kept the spirit of religion alive in his family, by 
the observance of such devotions as are not denied even 
to the wilderness. He promised his children that a time 
should come, a more happy day should arrive, when God 
in Llis goodness would send them His anointed minister to 
console them with the blessings of religion. His words 
were prophetic. They were realized in the person of Father 
Fenwick. For the first time the holy Mass was offered up 
in the city of Cincinnati by this Apostolic priest, in the 
dwelling of Mr. Scott I* 

Cincinnati's first bishop. 

, In 1822, the zealous Dominican was consecrated Bishop 



* •' Lives of the Deceased Bishops," Vol. I. 



Its History from 1815 to 1850. 257 

of Cincinnati. At that date Ohio had about eight thou- 
sand Catholics ; while Michigan could muster fully twelve 
thousand, and several of the neighboring States might each 
claim some thousands. To attend to the spiritual wants of 
this large and rapidly increasing flock, Dr. Fenwiek could 
provide but seven priests. But he was a host in himself, 
and marshalled his small force to the best advantage. Con- 
gregations were formed at all important points, and churches 
sprang up as if by magic. Through the zeal of Rev. 
Gabriel Richard, a Catholic church was built at Detroit 
in 1817.* Bishop Fenwiek had the happiness of dedicating 
his new cathedral in 1826 ; and three years later, Ohio 
could boast of possessing eleven Catholic churches ! 

But the progress of the faith is generally attended by 
persecution. The spirit of fanaticism which agitated New 
England, found its way to the peaceful West.f Sectarians 
pretended to be alarmed. Both press and pulpit joined in 
the bitter howl. The great Yalley of the Mississippi must 
be rescued from " the chains of Popery ! " However, the 
cry of the bigots finally died away, leaving naught behind 
save the memory of a disgraceful noise ! 

A hero of charity, Dr. Fenwiek passed from the scene of 
his earthly labors in 1832 revered and mourned by the 
entire Church of the Northwest, of which he may be justly 
considered the founder. He was succeeded by the Right 
Rev. John B. Purcell, who was consecrated the following 
year. A brief account of his long and glorious episcopate will 
be found further on. 

THE STAR OF FAITH TAKES ITS WAT WESTWARD. 

The stream of emigration continued to flow westward, 
and cities rose from the wilderness. The sound of the axe, 
which told that man was engaged in the conquest of the 
forest, was soon succeeded by the " sound of the church- 

* When France and her Indian allies ruled in the West, Detroit 
had its Catholic place of worship as early, I believe, as 1720. 
t See note, p. 249. 
17 



258 Catholicity in the United States. 

going bell." Until 1834, Milwaukee was the home of the 
Indian. In that year a French Canadian settled there as a 
trader in furs. He is justly called the father of the city 
that soon after sprung up on the shore of Lake Michigan, 
and the founder of the church of which he was the earliest 
and most liberal benefactor. It was not until towards the 
year 1837 that the Catholics of Milwaukee had the services 
of a priest permanently settled in that city. The Eev. 
Patrick Kelly then became pastor of some thirty souls. The 
first church was erected in Milwaukee in 1839. It was then 
the only temple of worship in the State of Wisconsin.* 

Of Chicago, and the rise of the Catholic Church there, 
the same dates and language might ahnost be repeated. 

The faith was planted in Oregon by Eev. F. 1ST. Blanchet 
and Kev. Modeste Demers. They were sent by the Arch- 
bishop of Quebec, whose jurisdiction extended to the Pacific 
coast. They arrived at Fort Yan Couver in November, 
1838, having passed the summit of the Pocky Mountains 
by the fifty-second degree of north latitude. For four years 
these two apostolic men toiled alone in the wild field of 
their labors. The number of priests increased. In 1846 
Oregon City was raised to the rank of a metropolitan see, 
with Dr. F. N. Blanchet,f as first Archbishop. 

The onward progress of Catholicty in the Mississippi Val- 
ley was as steady as it was rapid. Detroit,;]; Yincennes,§ Du- 
buque,] Chicago, T Milwaukee,** Cleveland,ft St. Paul,;}; % 
and other cities, one after another, were erected into epis- 
copal sees, and bishops soon became more numerous than 
priests formerly were. 

* J. F. Maguire. 

tThis venerable prelate, the Apostle of Oregon, and the 
first Archbishop of the Great West, is, in this Centennial year, the 
oldest member of the American episcopate, being in his eighty- 
first year. Though an Archbishop for thirty years, he has no secre- 
tary, but writes his own letters, and works like a young apostle. 
He is one of the great old men — too rapidly, alas, passing 
away ! 

Jin 1832, §1834, |1837, IT 1844, ** 1844, ft 1847, ft 1850. 



Its History from 1815 /<? 1850. 259 

STATE OF THE CHURCH IN 1850. 

We have now reached the middle of the present century. 
Let us panse^pnd review the state of the Church in our 
country towards the close of the year 1850. The Holy 
Father had just been pleased to elevate New York, Cincin- 
nati, and New Orleans to the rank of metropolitan sees. 
There were then six ecclesiastical provinces, embracing the 
following dioceses : 

1st. The See of Baltimore, Most Rev. Samuel Eccleston, 
D.D., Archbishop, with the Bishops of Philadelphia, Rich- 
mond, Wheeling, Savannah, Charleston, and Pittsburg as 
suffragans. 

2d. The See of Oregon City,* Most Rev. Francis Norbert 
Blanehet, D.D., Archbishop, with the Bishops of Walla- 
Walla and Yancouver Island as suffragans. 

3d. The See of St. Louis, f Most Rev. Peter Richard Ken- 
rick, D.D., Archbishop, with the Bishops of Dubuque, 
Nashville, St. Paul, Chicago, and Milwaukee as suffragans. 

4th. The See of New York, J Most Rev. John Hughes, 
D.D., Archbishop, with the Bishops of Boston, Hartford, 
Albany, and Buffalo as suffragans. 

5th. The See of Cincinnati, Most Rev. John Baptist Pur- 
cell, D.D., Archbishop, with the Bishops of Louisville, De- 
troit, Yincennes, and Cleveland as suffragans. 

6th. The See of New Orleans, Most Rev. Anthony Blanc, 
D.D.,§ Archbishop, with the Bishops of Mobile, Natchez, 
Little Rock, and Galveston as suffragans. 

California and other newly-acquired territory had not yet 
been erected into a province, but possessed two episcopal 
sees — San Francisco and Monterey ; besides, there was the 
recently established Yicariate- Apostolic of Santa Fe, New 
Mexico. 



* Established as a metropolitan see in 1846. 

t Established as a metropolitan see in 1847. 

\ New York, Cincinnati, and New Orleans became metropolitan 
sees in the fall of 1850. 

§ Of the six Archbishops, one was an American, three of Irish 
birth, and two of French origin. 



260 Catholicity in the United States. '. 

The Catholic Church of the United States, at that period, 
consisted of six Archbishops, thirty-three Bishops, eighteen 
hundred priests, and a Catholic population*^: over three 
millions ! 

It is scarcely necessary to remark that this marvellous ad- 
vance of the Faith was chiefly owing to immigration, though 
it cannot be denied that hundreds left the ranks of error to 
find peace and happiness in the true fold. But it was especi- 
ally from 1840 to 1850 that the American Church received 
an astonishing increase in numbers. During that decade the 
immigration to our country was composed annually of about 
two hundred thousand Irish and eighty thousand Germans. 
The great majority of the former nationality were Catholics ; 
while we may count, perhaps, one-half of the latter as be- 
longing to the true faith. The number of Bishops during 
the same period was more than doubled, as seventeen new 
sees were established. The priests were augmented from 
four hundred and eighty-two to eighteen hundred ! But the 
following table, showing the annual progress of the Church * 
during that decade, will abundantly speak for itself : 

TABLE. 



Year 

Archdioceses , 

Dioceses , 

Archbishops , 

Bishops , 

Priests , 

Churches 

Stations 

Ecclesiastical Institutions t 

Colleges t , 

Female Academies t . 



1840 1841 


1842 


1843 


1844 


1845il846 


1847 


1848 


1849 


1 


1 


1 1 


1 


ll 2 


3 


3 


3 


15 


15 


15; 15 


20 


20! 20 


21 


24 


24 


1 


1 


1 1 


1 


1 2 


3 


3 


3 


16 


16 


16] 17 


17 


24 24 


24 25 


26 


482 


528 


5411 561 


617 


683 


737 


864 ; 1000* 


1400* 


454 


512 


541 


560 


611* 


675 


740 


812 j 907 


966 


358 


894 


470 


475 


461 


592 


560 


572 j 577 


590* 


13 


14 


17 


18 


19 


22 


22 


22 22 


25 


9 


10 


11 


11 


11 


12 


14 


14 14 


15 


47 


49 


49 


50* 


50* 


63 


63 


631 74 


86 



1850 
6 

27 
6 
27 
300 
1073 
600* 
29 
17 
91 



* The author is uncertain as to the accuracy of the numbers marked *. 

t The progress of Catholic education and the work of the Religious Orders claim dis- 
tinct chapters— hence they are scarcely alluded to in the foregoing epitome of Church 
history, 



* In speaking of the causes which aided the progress of the 
•Church in our country, it would be unpardonable to overlook 
that admirable society — "The Association for the Propagation 
of the Faith.'-' When Bishop Dubourg was passing through 
Lyons, France, in 1815, he earnestly recommended the wants of 
his diocese to the charitable of that city. A pious lady re- 



RIGHT REV. B. J. FLAGET, D.D.,* 

First Bishop of Louisville. 

" Humility goeth. before glory." 

Dr. Flaget was one of the great Bishops of our early Church. 
He was born in France, in 1763. At his birth he was named 
Benedict, because some one exclaimed that " he was a son of 
benediction." Young Flaget made his course of philosophy in the 
University of Clermont, after which he entered the congregation 
of St. Sulpice, and was ordained priest. For several years after 
his ordination, he filled the chair of Theology in the Seminary 
of Nantes. The terrors of the French Revolution led him to 
direct his eyes towards America. After making a spiritual re- 
treat and consulting his superior, he sailed from Bordeaux in 
January, 1792, in company with Rev. Messrs. David and Badin. 
Bishop Carroll received him with joy, and appointed him to 
the distant mission of Vincennes, Indiana. Bearing letters of 
introduction from the Bishop to General Anthony Wayne, he 
was received and entertained by that gallant soldier with the 
greatest friendship and consideration. He departed from Pitts- 
burg in a flat-boat, stopped at Cincinnati, then only a fort, and 
pushed on to Louisville, which, at that time, contained only 
three or four small cabins. In December, 1792, he reached Vin- 
cennes. Here he found both church and people in a most neglect- 
ful and unhappy condition. Religion had almost died out at 
this old French settlement. The whites were little removed in 
barbarism from the wandering Indian. On the Christmas fol- 
lowing his arrival there were only twelve communicants. It 
would be impossible to detail in brief space the hardships and 
dangers encountered by this holy missionary. However, after 
two years and a half of zealous labor he was recalled by his 
superiors. Upon his arrival in Maryland he was appointed pro- 
fessor in Georgetown College. While in this position he formed 
the acquaintance of Gen. Washington, then President of the 



sponded to his appeal, and for several years collected all she 
could and sent it to him. In 1822, twelve persons, with the bless- 
ing of the Holy Father, founded a vast association to assist all 
the missions of the world. Heaven smiled on the good work, 
and it soon assumed gigantic dimensions. Many a poor diocese 
in our country did it aid ! From 1822 till 1850, it generously 
contributed to the missions of the United States over $2,000,000. 
* Chief y from Dr. Clarke's "Lives of the Deceased Bishops," Vol. I. 

(261) 



262 Catholicity in the United States. 

United States. The Abbe Flaget was an ardent admirer of the 
illustrious patriot, and fifty years after Washington's death he 
used to refer to him in language of unbounded praise. 

In 1801, he took up his residence at St. Mary's College, Balti- 
more, and for the eight following years his life passed quietly 
away in that institution. ' At the suggestion of Rev. Mr. Badin, 
Bishop Carroll recommended the Abb6 Flaget as a suitable can- 
didate for the new see of Bardstown, Ky. The good priest's 
humility was alarmed, but he finally allowed himself to be con- 
secrated, in 1810. 

Such was Bishop Flaget's apostolic poverty that he had not the 
means necessary to convey him to his diocese. Yet, he utterly 
refused any assistance from his poor flock, declaring that he 
would rather walk on foot to Kentucky than commence his 
career by thus taxing his people. Some generous friends in Bal- 
timore defrayed his expenses. He arrived at Louisville in June, 
1811, and his welcome by the warm-hearted Catholics was truly 
magnificent. His diocese counted seven priests — Fathers Ne- 
rinckx, Badin, and O'Flynn, and four Dominicans at the Con- 
vent of St. Rose. On the Christmas following, the Bishop raised 
the Rev. Mr. Chabrat to the priesthood. He was t\\Q first priest 
ordained in the West. At this time Kentucky had about six 
thousand Catholics, comprising thirty congregations, with only 
ten churches. The Bishop took up his abode with Father 
Badin, at Loretto, Ms episcopal residence being a log cabin sixteen 
feet square. 

With a somewhat sad and heavy heart he surveyed the vast 
field of his labors — the Mississippi Valley. But his zeal and 
activity knew no bounds. He visited all the congregations of 
Kentucky twice before the year 1815. During one missionary 
trip he confirmed nearly one thousand three hundred persons. 
Not even the most remote French and Indian missions escaped 
his watchful care. One of his journeys extended over a distance 
of 2,000 miles. "Wherever Bishop Flaget pitched his tent," 
says a writer, "he laid the foundations of a new church, and 
each of his principal halts was destined to become a bishopric. 
There is Vincennes, in Indiana ; Detroit, in Michigan ; Cincin- 
nati, the principal city of Ohio ; Erie and Buffalo, on the borders 
of the lakes ; and Pittsburg, which he evangelized in returning 
to Louisville, after thirteen months absence — after having given 
missions wherever on his route there was a colony of whites, a 
plantation of slaves, or a village of Indians." In 1817, Father 
David was appointed his coadjutor. 



Its History from 1815/0 1850. 263 

The vast extent of his jurisdiction gave him great influence as 
a member of the American Hierarchy. When attending the 
Council of Baltimore in 1829, on being introduced for the first 
time to the illustrious Dr. England, Bishop Flaget exclaimed : 
"Allow me to kiss the hand that has written so many fine 
things ! " Dr. England promptly replied : "Permit me to kiss 
the hands which have done so much good ! " 

During his long episcopate, Bishop Flaget consecrated Bishops 
David, Fenwick, Brute, Kenrick, Chabrat, Spalding, and Pur- 
cell, now the venerable metropolitan of Cincinnati. 

The saintly and heroic prelate died in 1850, in the eighty- 
seventh year of his age, during fifty-seven of which he had labored 
in America. The Mississippi Valley is covered with monuments 
of piety that mutely proclaim his praise. He left behind him a 
diocese so nourishing that it was once called "The Garden of 
the American Church." Where, in the beginning, he could not 
find a priest without undertaking a week's journey, he lived to 
see two Archbishops and eight Bishops presiding over a numer- 
ous clergy and an innumerable laity. His last words might well 
be those of the holy Simeon : " Nunc dimittis servum tuum 
Domine, secundum verbum tuum in pace." 



HIS EMINENCE JOHN LOUIS DE CHEVERUS,* 

First Bishop of Boston and afterwards Cardinal-Archbishop of 

Bordeaux. 

" Mark the perfect man, and behold the upright."— Psalms. 

John Louis de Cheverus was born at Mayenne, France, in 
1768. His mother was a lady of eminent piety and prudence. 
"My son," she would often repeat after the example of Queen 
Blanche, " God is my witness how much T love you; but rather 
would I see you dead before me than that you should commit a 
single mortal sin." During play-time he was known as "the 
merriest lad at school," and in hours of study he was the best 
student. On the day of his first communion, he dedicated him- 
self to God one day to become His minister. After finishing a 
brilliant course of studies at the College of Louis le Grand, the 
Sorbonne, and other institutions, he was ordained in 1790, and 
two years later became parish priest of Mayenne. 

Calamities were now hastening upon unhappy France. The 
followers of religion heard the fierce storms of the Revolution 
roar around them. All was danger. Society appeared to have 
gone mad. Among the exiles who fled in disguise from Paris to 
England was the Abbe de Cheverus. Here he learned our lan- 
guage, and supported himself by becoming a teacher of French 
and mathematics. 

In 1795, he received a letter from his old friend and country- 
man, the Abbe Matignon, then parish priest at Boston, inviting 
him to come to that city and share his labors in a new and fruit- 
ful vineyard. He at once made over his patrimony to his 
brother and sisters, and embarked for New England. In "April, 
1796, he arrived safely at Boston, where he was received by M. 
Matignon as an angel from Heaven." 

It will easily be understood that these two great and saintly 
men encountered a large share of prejudice in the capital of 
New England. But their learning, humility, simplicity, and 
gracefulness of manners soon produced a change. Bigotry was 
disarmed. The Bostonians were charmed. In the persons of 
her ministers, Catholicity became respected and honored where 
before it had only been a reproach. Never did virtue and 
learning gain a more decided victory over prejudice and intoler- 
ance. 



* From the "Lives of the Deceased Bishops" 
(264) 



Its History from 1815/0185O. 265 

After s,ome time, the Abbe Chevems began to preach in pub- 
lic. His discourses, remarkable for their simple, earnest vigor, 
attracted Protestants in crowds to hear him. When he paid his 
first visit to the Indians of Maine, they were delighted. The 
children of Father Rale warmly welcomed the gentle black- 
gown, who continued ever after to visit them once a year. When 
Boston was ravaged with yellow fever, his heroism made the 
whole city his friends. In such high esteem was the excellent 
priest held, that when President John Adams visited Boston, 
and was honored by a public banquet, the two highest seats at 
table were assigned to the President and the Abbe Cheverus. 
The Legislature of Massachusetts invited him to revise the oath 
to be taken by all citizens before elections, fearing that there 
might be something in it offensive to Catholics. When the 
good Abbe prepared his own formula, and in person submitted 
it to the Legislature, it was at once enacted into a law. He 
opened a subscription list for a new church ; at the head of 
it stands the name of President Adams. Indeed, Protestants 
vied with Catholics in their contributions for the erection of the 
Church of the Holy Cross. 

By Archbishop Carroll, Dr. Cheverus was consecrated Bishop 
of Boston in 1810. But his change of rank made no change in 
his humble mode of life, or in his simple, modest, and generous 
bearing towards his old friends. To the end, he treated the 
good Abbe Matignon as his superior in wisdom and merit. 

On several occasions he sustained public controversies with 
Protestant ministers, in which his superior learning, powers of 
mind, and his courteous and amiable temper always gave him 
great advantage. He was so revered that it was the custom of 
mothers to call their children John in his honor. Once a child 
was brought to him for baptism. ' ' It's name V* inquired Dr. 
Cheverus. " John Cheverus Bishop,'''' he was told. "Poor 
child," he replied, "God preserve you from ever becoming 
such." 

In 1816, he accomplished his long-cherished design — the estab- 
lishment of the Ursuline Convent at Boston for the education 
of young ladies. He was in his native France when, in after 
years, he heard of its destruction. When the venerated Abbe 
Matignon died, the Bishop was plunged into profound grief. 
The remains of the honored dead were borne in procession 
through the streets of Boston, followed by Dr. Cheverus, wear- 
ing his mitre, and accompanied by the clergy and the whole 
congregation; both press and people testified their profound 
respect. Such was Boston sixty years ago ! 



266 Catholicity in the United States, 

Before the daily wear and tear of a most active and laborious 
life, Bishop Cheverus' health began to give way. His physicians 
warned him that if he remained in that latitude he could not 
expect to live much longer. For three years he hesitated about 
returning to his native France, for as he expresses it, " his heart 
was torn in pieces " at the thought of leaving his beloved 
diocese. 

Louis XVIII. insisted, however, on his return, and offered 
him the vacant see of Montauban. Though with much regret, 
he accepted. From all sides generosity brought him gifts, 
proving the esteem in which he was held by all creeds and 
classes. Among others, a worthy grocer brought him six thou- 
sand francs, his all, and laid it at the Bishop's feet. The kind, 
but firm refusal to receive it brought only tears to the good 
man's eyes. Adieus came to him from all parts of the Union. 
"Although placed at a great distance from me," writes the 
Archbishop of Baltimore, "you were next to God my firmest 
support. Will it be possible for me to govern my province 
after your departure ?" 

On departing from Boston he was escorted by over three hun- 
dred vehicles, which accompanied him many miles on the road 
to New York. He embarked for France in the fall of 1823, and 
on his arrival, took possession of the see of Montauban. Full 
of years and honors, he died Cardinal Archbishop of Bordeaux 
in 1836. Two nations mourned his loss. 

Cardinal Cheverus had a finely-tempered mind and heart. 
He united in his person the two qualities of model gentleman 
and model Christian. On one occasion while walking outside 
the gates of Bordeaux, he was accosted by a beggar. The Car- 
dinal, who could never refuse an alms, put his hand into his 
pocket and gave the man a franc. "Mon seigneur," said one of 
his attendants, " I think you have made a mistake. The man 
you have just given money to is a Jew." " Thank you," replied 
the Cardinal, "it is true I did not know it." Then, recalling 
the beggar, he put a five-franc piece into his hand, adding, 
" There are so few who would give him anything /" 



RIGHT REV. JOHN CONNOLLY, O.P., D.D.* 

"Blessed is he that considereth the poor."— Psalms. 

John Connolly was born at Drogheda, Ireland, in 1750. His 
studies were completed in Belgium, after which, proceeding to 
Rome, he entered the Order of St. Dominic. In the Eternal 
City he filled several professors' chairs with distinguished abil- 
ity; and after the death of his predecessor, Dr. Concanen, he 
was elected Prior of St. Clement's, and appointed agent at Rome 
for the Bishops of Ireland. The affections of all were won by 
his great learning and mildness. His pupils long cherished his 
memory. Many of them became distinguished in the Church. 

On the return of Pius VII. to Rome, in 1814, one of his first 
acts was to appoint Dr. Connolly to the see of New York. He 
was consecrated at Rome in the fall of that year. Though sev- 
enty years old, the heroic Dominican did not shrink from a task 
that might well have startled a younger man. On his way to 
America, he visited his loved, native land, and bade a last fare- 
well to all his kindred. He resolved, he said, on no considera- 
tion to have near or about him a single relative, in the adminis- 
tration of his diocese. Another object which he had in view in 
visiting Ireland was to obtain priests for his flock. He ordained 
Rev. Michael O' Gorman, a student of Kilkenny College, who ac- 
companied the Bishop to New York. The voyage was a long 
and stormy one, lasting sixty-seven days. 

I have already sketched Dr. Connolly's labors and difficulties 
in building up the diocese of New York. A few additional 
facts, however, may not be without interest and value. Send- 
ing Father O'Gorman to Albany, he remained at New York, per- 
forming the duties of priest and Bishop. As the Jesuit Fathers, 
Fenwick and Kohlman, were soon recalled by their superiors, 
Bishop Connolly was left with only one assistant. Late and early 
the aged prelate was "up and doing, with a heart for any fate." 
His residence, his mode of living — all were humble. Nor were 
his people of the wealthy or fashionable circles. They were 
chiefly emigrants from his own country, earnestly and honestly 
struggling towards that position of prosperity and influence 
which their descendants are now enjoying. 



Chiefly from "The Lives of the Deceased Bishops," and the "History of 
the Church in New York." 

(267) 



268 Catholicity in the United States. 

One who saw the Bishop consecrating the cemetery of St. 
Patrick's cathedral in 1824 wrote: "It was neither the mitre 
nor the crosier that arrested our attention, for our thoughts 
were directed to the being whom they graced. Like the herald 
of Christianity, he seemed to stand with awe and reverence on 
the very confines of time, preparing a pathway for mortals to a 
glorious eternity. His look was piety, his glance was comfort, 
his expression was love. Charity glistened in his aged eye, and 
benevolence played around his venerable aspect."* 

Two years before his death, Dr. Connolly made a complete 
visitation of his large diocese. He extended his route along the 
Erie Canal, where large numbers of Irish laborers had been at- 
tracted. Among these he toiled with indefatigable zeal. It was 
during this journey that he was hospitably received and enter- 
tained by Dominic Lynch, Esq., at Koine, and by John C. Dev- 
ereux, Esq., at Utica, " in both of whom the Church found zeal- 
ous and able supporters." Among Bishop Connolly's works 
was the foundiug of the Orphan Asylum of New York City, and 
the introduction of the Sisters of Charity into the diocese. He 
was very desirous that each State in the Union should have its 
own Bishop, and to that effect often wrote to Rome. As to his 
own labors, we have not space to mention them in detail. Suf- 
fice it to say, that Archbishop Hughes used to speak of the 
progress of the Church under Bishop Connolly as wonderful for 
the means within his reach, and with the difficulties under 
which he struggled. His death on February 6th, 1825, was 
mourned by the Catholics of our country. During the two 
days that his body lay in state in St. Peter's, Barclay Street, 
it was reverently visited by about 30,000 persons.t 



* On this occasion, we are told that a charity sermon was preached in Eng- 
lish by Kev. Mr. O'Gorman at Mass ; while the same Rev. gentleman deliv- 
ered one in Irish at Vespers, the same day. 

f " Bishop Connolly was a small-sized man, very neat in his appearance ; lived 
first at 211 Bowery, afterwards in Broome Street, and finally at 512 Broadway, 
in which honse he died. He was very simple in his manners, and most zeal- 
ous in hearing confessions and attending the sick — singing High Mass every 
Sunday without mitre or crosier. All the clergy then wore white cravats like 
the ministers. At this time, 1825, there were no houses about the Cathedral, 

. . A small wooden building, which stood where the Asylum is in Prince 
Street, was the only house on that line between Broadway and the Bowery. " 
— " History of the Church on the Island of New York." 



RIGHT EEV. JOHN ENGLAND, D.D.,* 

First Bishop of Charleston, 8. C. 

M This was the noblest Eoman of them all."— Shakespeare. 

Bishop England has been called "the light of the American 
Hierarchy." Had he lived in the early days of Christianity, or in 
the Ages of Faith, or in the times of the so-called Reformation, 
he would have been ranked among the foremost men and heroes 
of heroic times. 

John England was born at Cork, Ireland, September 23d, 
1786. His boyhood was in the days of his country's trial and 
persecution. The wrongs he saw and suffered made a lasting 
impression on his mind and character. Indeed, the enthusiastic 
love of his faith and his native Isle were ever the cherished affec- 
tions which dwelt down deepest in his great heart. His first 
instruction was received in a Protestant school, as there was no 
other to which he could go. Here the soul of the brave boy was 
daily pained by insult. Often to expose him to the contempt of 
the class, the bigoted teacher would sneeringly call him " the 
little Papist." 

Young England began his career in life by the study of law. 
Two years spent in the office of an eminent barrister had a ben- 
eficial effect in developing his precise and practical mind. His 
own pious inclinations, and the designs of Providence, however, 
led him to enter the Church — to give himself to God. His ex- 
cellent parents encouraged his noble resolution, and he began 
his theological studies in Carlo w College. Here his splendid 
talents were brought out in all their shining greatness. Before 
he was ordained, Dr. Moylan, the venerable Bishop of Cork, 
recalled him to his own diocese and appointed the student of 
theology, President of the Diocesan Seminary at Cork. He was 
ordained in October, 1808, Dr. Moylan having obtained a dispen- 
sation, as Mr. England had not reached the canonical age of 
twenty-five. 

His career as a fearless priest and patriot now made him a man 
of mark — revered and loved by the Irish people — feared and 
hated by the government. As the editor and proprietor of the 
Cork Chronicle, he hurled forth articles that fell like thunder- 



* From Dr. R. H. Clarke's "Lives of the Deceased Bishops," Vol. I., and J. 
F. Maguire's "Irish in America." 

(269) 



270 Catholicity in the United States. 

bolts among his political and religious enemies. On one occa- 
sion he was even fined the round sum of five hundred pounds for 
his freedom of speech. But though rich in truth, he was poor in 
money ; and while he continued to give out the former with a 
lavish hand, he took good care not to pay cash that he did not 
owe. Father England was on intimate terms with the illustri- 
ous O'Connell ; and by his powerful pen he did much to hasten 
Catholic Emancipation in Ireland. 

In 1817, Rev. Mr. England was appointed parisli priest of Ban- 
don, a place of such bitter bigotry that over the entrance was 
placed the famous inscription which warmly welcomed *' the 
Turk, the Atheist, and the Jew," but severely warned "the 
Papist " to keep away. The fearless priest entered on his duties 
undeterred even by this inscription. On several occasions Ms 
hair-breadth escapes from murder are thrilling enough to have 
occurred in border Indian life. But even in these dangerous ad- 
ventures God had His designs on the future American prelate. 
Such training admirably fitted him for the toilsome and thorny 
road which he was to travel in our own Republic. 

In September, 1820, Dr. England was consecrated in his native 
city Bishop of Charleston, S. C. Accompanied by his youngest 
sister, who resolved to share his perils, he embarked from Bel- 
fast, and after a dangerous voyage, landed at Charleston, Decem- 
ber 30th, 1820. His new diocese embraced North Carolina, South 
Carolina, and Georgia — States in which Catholicity had barely 
an existence. The people were exceedingly bigoted. In 1775, two 
Irish Catholics were tarred and feathered, on a false charge of 
conspiring with the negroes to overthrow the liberties of the 
country. The difficulties of Dr. England may be imagined rather 
than portrayed. But his master spirit pointed out the line of 
duty. His success was one of the noblest triumphs of the Church 
in this Republic. On his arrival he found only two churches 
open in his large diocese ; and his clergy could be numbered on 
two fingers. But the anointed herald of the cross came bravely 
up to his work. Churches began to rise around him. He trav- 
elled, preached, taught, confirmed. Wherever he found a few 
Catholic families in town or city, he assemble^ them, organized 
them, and encouraged them to hold together until he could send 
them a pastor. As for himself, he performed all the labors and 
endured the hardships of a missionary priest. His journeys were 
frequently a hundred miles. His noble spirit of self-sacrifice re- 
minds us of the heroic Brebeuf. Such was his personal poverty 
that he often walked the burning sands and pavements of 



Its History from 1815 /<? 1850. 271 

Charleston with his bare feet to the ground; the upper leather 
of his shoes only remaining decent, while the soles were worn 
away. 

As soon as possible he became an American citizen, and was 
devotedly attached to his adopted country and its institutions. 
While the Catholics of his diocese, and indeed of the whole United 
States, revered the Bishop, people of all denominations admired 
his lofty eloquence, magic pen, and great learning. He was a 
valued member of the Philosophical Literary Association of 
Charleston; he founded the anti-Duelling Association ; and he 
preached in the Hall of the House of Representatives in Wash- 
ington — the first Catholic clergyman ever invited to perform such 
a work. 

The great struggle of Bishop England's life in this country 
seems to have been to present the Catholic Church, her doc- 
trines and practices, in their true light before the American peo- 
ple. In his efforts to do this, his labors, perhaps, have never been 
equalled by any other man. With this object he established the 
United States Catholic Miscellany, in 1822. On his arrival in 
America he found the Catholic Church comparatively defense- 
less ; but he soon rendered it a dangerous task to attack or 
vilify her . Many who ventured on this mode of warfare were 
glad to retreat from the field before the crushing weapons of 
logic, erudition, and eloquence with which he battled for his 
Xhurch, his creed, and his people. 

Personally, Bishop England was a fearless man. He quailed 
neither before deadly pestilence, the hand of the assassin, or 
the passions of the rabble. When the yellow fever, with fright- 
ful swiftness, desolated Charleston, he could be daily seen calmly 
moving through the wards of death, cheering those who were 
on the point of departing for another world. When the anti- 
Catholic spirit seized on the mob of Charleston, and they 
threatened to burn the Convent, a gallant band of Irishmen 
rallied to its defence; and Dr. England, coolly and carefully, 
examined the flints of their rifles to satisfy himself that there 
should be no missing fire — no failure of swift and summary 
justice! But the preparation was enough. It was a lesson the 
ruffians never forgot. 

Dr. England has been called " The Author of our Provincial 
Councils," and with justice. His far-reaching mind saw the imper- 
fect organization of the struggling American Church — its bishops 
far apart battling with poverty and difficulties. He wrote to his 
brother prelates, urging the necessity of assembling and taking 



272 Catholicity in the United States. 

counsel for united action. He lived to see this cherished desire 
of his heart accomplished, and his solid and brilliant mind 
shed its rays of light and wisdom on the first Councils of Bal- 
timore. His labors in the cause of Catholic education were 
untiring. It was to meet the wants of his diocese that he intro- 
duced the Ursulines and the Sisters of Mercy. In the same 
interest he visited Europe four times. At Rome, he was con- 
sulted on all matters relating to the American Church. Such 
was his reputation for activity, and the rapidity of his move- 
ments, that he was known among the Cardinals as the " Steam 
Bishop " of America. 

Worn out with labor and fatigue, his powerful frame gave 
way — health vanished. When warned that he was killing him- 
self, he only replied : "I must do my duty, and if I fall at 
the altar, I only ask that you will bring me home." When 
his last hour came, he embraced the crucifix, and kissing it, 
said, " Sweet Jesus!" His address to his clergy, who surrounded 
his couch of death, was the last sublime act of his grandly 
beautiful life. Giving his benediction, he sank on his pillow, 
and calmly expired, April 11, 1842. 

As a bishop of vast intellect and apostolic zeal, as a great 
scholar, eloquent preacher, and powerful writer, the American 
Church has not seen the superior of Dr. England. His influ- 
ence when he could gain a candid hearing was irresistible. 
Many who heard the surpassing thrill of his eloquence came at 
once to profess the faith. Irish by birth, he fervently loved his 
native Isle to the last. His tact and fund of wit were perhaps 
unequalled. To give an instance : On one occasion he was trav- 
elling in the same stage with an ambitious preacher. The 
young man would break a lance with the great " Popish 
Bishop;" and perhaps the result might become known even in 
the Halls of the Vatican. Dr. England was engagedin earnest con- 
versation witla some fellow-passengers ; but that did not prevent 
the preacher from asking questions about the " Scarlet Woman," 
' 'Anti-Christ, " the ' 'Pope, " etc., etc. Paul was continually quoted. 
It was nothing but Paul here and Paul there, and how could the 
" Romanists " answer Paul ? At first the Bishop paid no atten- 
tion. But as the preacher stuck to his points with the pertinac- 
ity of a gad-fly, the nuisance became intolerable. Confronting 
the uncourteous vender of texts, Dr. England directed the blaze 
of his great eyes, which gleamed with fun and fire, upon him, 
and gave utterance to this strange rebuke: "Young man! if you 
have not faith and piety sufficient to induce you to call the Apos- 



Its H 



tie, 'Saint Paul,' at luctsu have tne gooa manners to call him 
1 Mister Pernl? and do not be perpetually calling him 'Paul,' 
1 Paul,' as if you considered him no better than a negro." The 
words, assisted by the comical gravity with which they were 
uttered, and enforced by the roar of laughter with which they 
ere received by the delighted passengers, extinguished the 
:>or preacher, who rapidly hid himself in the town at which the 
age arrived. Nor did the affair end here. The story got 
Droad, and the next Sunday while the preacher was enlight- 
ling an audience, some irreverent wag interrupted him by re- 
peating; "Mister Paul — Mister Paul." The absurdity of the 
affair obliged him to leave for parts unknown ! 

At his death Bishop England left behind him sixteen churches, 
over 8,000 Catholics, a well-organized and appointed clergy, 
and numerous ecclesiastical, religious, educational, and chari- 
table institutions. 
18 






RIGHT REV. BENEDICT JOSEPH FENWICK, S.J., DD.,* 

Second Bisliop of Boston. 

"Many shall praise his wisdom, and it shall never be forgotten. 1 '— Eccxes. 

Benedict J. Fenwick was born in Maryland in 1782. He be- 
longed to an old and honored Maryland Catholic family, the 
founder of which came from England as a member of the orig- 
inal band of Pilgrims sent out by Lord Baltimore. With his 
eldest brother, Enoch, he entered Georgetown College in the 
spring of 1792. One of his fellow-students was the good and 
gifted Judge Gaston, of North Carolina. Among his companions, 
young Fenwick was distinguished for quickness of intellect and 
rare talents. In 1805, he began his theological studies in the 
Seminary of St. Sulpice, Baltimore, and the following year 
entered the Society of Jesus. He was ordained in 1808, and 
some time after sent on the New York missions in company with 
Father Anthony Kohlman, S.J. They took charge of St. Peter's, 
then the only church in the city, and labored zealously for the 
cause of religion and education. 

One of the most interesting events in Father Fenwick's life 
was his visit to Tom Paine, the infidel philosopher. Father 
Kohlman accompanied him. " A short time before Paine died," 
wrote the young Jesuit to his brother, "I was sent for by him. 
He was prompted to this by a poor Catholic woman who went to 
see him in his sickness, and who told him, among other things, 
that in his wretched condition, if anybody could do him good it 
would be a Roman Catholic priest." The two Jesuits went to 
Paine's residence, and were met at the door by the housekeeper, 
who informed them that he was asleep, and expressed a wish that 
he might not be disturbed. 

" He is always in bad humor," she added, " when roused out 
of his sleep— 'tis better to wait a little till he be awake. " They 
quietly sat down and resolved to wait. The woman at some 
length described the miseries of the famous infidel. When 
alone he would cry: "0 Lord, help me." Or again, "God help 
me." Then shortly after : "But there is no God." And again, 
a little after: "Yet if there should be, what will become of me 
hereafter f " In his agony and terror lie would cry for some one 
to come near him. "Send even a child," he would say, ' ' to stay 
with me, for it is a hell to be alone ! " 

* Chiefly from " The Lives of the Deceased Bishops." - 
(274) 



Its History from 1815/01850. 275 

When Paine awoke, the priests were shown into his room. 
''A more wretched being in appearance," writes Father Fen- 
wick, "I never before beheld." 

Father Kohlman, as the elder and more experienced, opened 
the conversation. He had not proceeded far when Paine said : 
" I wish to hear no more from you, sir. I look upon the whole 
of the Christian scheme to be a tissue of absurdities and lies, 
and J. C. to be nothing more than a cunning knave and im- 
postor." Father Kohlman attempted to speak again, but Paine 
sternly interrupted him. Then Father Fenwick in a mild tone 
commenced to reason with him. Paine now got enraged. " Be- 
gone," said he, "and trouble me no more." His mouth frothed, 
and he shook the bed with rage and madness. They were unable 
to make any impression on him, and after some moments with- 
drew. " I never before or since," says Father Fenwick, " beheld 
a more hardened wretch." * 

Sometime after the death of Bishop Concanen, Father Fen- 
wick was appointed administrator of the diocese of New York. 
His zeal, mildness, and ripe scholarship made him a great 
favorite with all classes. A Quaker lady, in the well-meant 
charity of her heart, undertook the task of reclaiming so good 
and learned a man from what she supposed to be the " errors 
of Popery." The courteous Jesuit received her with every sign 
of gentleness, patience, and respect. She became a Catholic. 
Hundreds of conversions were likewise wrought through his 
ministry. Among other distinguished converts may be men- 
tioned the learned episcopal ministers. Rev. Mr. Kewley, Rev. 
Virgil Horace Barber, and Rev. Mr. Ironside. Father Fenwick 
commenced the erection of St. Patrick's old cathedral on Mul- 
berry street from designs and plans of his own. 

In 1817, Father Fenwick was recalled by his superiors and 
appointed President of Georgetown College. The following 
year he was sent as Vicar-General to Charleston, S. C, to make 
peace between the French and English Catholic parties. His 
great prudence and good humor smoothed all difficulties. He 
was here on the arrival of Bishop England, and did not return 
to Georgetown College until May, 1822. Two years later he was 
again appointed President of the College ; and in the fall of 1825 
was consecrated Bishop of Boston. 

Dr. Fenwick bade adieu to his Alma Mater, and accompanied 
by Bishop England and Rev. Virgil Horace Barber, departed for 
Boston. His glorious episcopal career has been already noticed. 

* A short time after, Paine expired in the angnifih of despair. 



276 Catholicity in the United States. 

A fews facts, however, may be added. The hill on which the 
Ursuline Convent, afterwards destroyed, was built, was named 
'■'■Mount Benedict" in honor of the prelate. He purchased the 
property, erected the establishment, and the grateful nuns did 
not forget his generosity. For many years his own house was 
his Seminary, of which he himself was the faculty. The lessons 
in theology were received from his own learned lips. 

When the wretches who burned the convent were acquitted, 
Bishop Fen wick wrote in his diary of June 9, 1835 : ' ' Great 
rejoicings in Charlestown on Saturday among the mob in con- 
sequence of their acquittal. Fifty guns were fired on the oc- 
casion ! Thus iniquity has prevailed at last. " 

He died as he had lived, respected by men, blessed by God, 
on August 11, 1846. He was buried at the noble institution of 
which he was the founder— his cherished College of the Holy 
Cross. The labors of this apostolic Bishop may be judged from 
the fact, that while he found but four churches and three priests 
in New England, he left fifty churches, as many clergymen, and 
one of the most flourishing dioceses in the United States. 



RIGHT REV. JOHN DUBOIS, D.D.* 

" The price of wisdom is above rubies." — Job. 

John Dubois was born in Paris, in 1764. The careful training 
given him by his excellent mother made a lasting impression on 
his character. As a student, he distinguished himself at the 
College of Louis le Grand. One of his fellow-students at that 
famous institution was Robespierre, afterwards the bloodthirsty 
monster of the Revolution. Even then, young Dubois instinct- 
ively read the heart of the embryo tyrant. ' ' I shall never for- 
get," he used to say to one of his pupils at Emmittsburg, "the 
looks and manners of him who afterwards proved such a mon- 
ster of ferocity. He was unsocial, solitary, gloomy; his head 
was restless, his eye wandering, and he was a great tyrant 
towards his younger and weaker companions." 

Mr. Dubois made his theological course at the Seminary of 
St. Magloire, where he had for his companion the Abbe Mac- 
Carthy, in after years the celebrated pulpit orator and orna- 
ment of the Society of Jesus. 

He was ordained in 1787, but four years after was obliged to 
sail for America to avoid the hatred of the revolutionists. 
Welcomed by Bishop Carroll, he at once began the exercise of 
the sacred ministry at Norfolk, Virginia. He carried letters of 
introduction from Lafayette to James Monroe, Patrick Henry, 
and other distinguished citizens of the new Republic. He even- 
resided for some time with the future President, and received 
lessons in English from the great orator. While in Virginia, he 
contrived to support himself by teaching French, as the Catho- 
lics were too few and too poor to contribute to his relief. His 
missionary field was very extensive. At one time he was the 
only priest between Baltimore and St. Louis. 

He built the first church in Frederick, Maryland; founded 
Mount St. Mary's College, in 1809 ; was its first president ; and, 
when past the age of three-score, was appointed to the see of 
New York, on the death of Dr. Connolly. 

He arrived in his diocese in the fall of 1826. We have already 
glanced at his apostolic career as a Bishop. "I am obliged," he 
writes to Rome, ' ' to fulfill at the same time the duties of 



* From the " Lives of the Deceased Bishops.' 



(277) 



278 Catholicity in the United States. 

Bishop, parish priest, and catechist." Yet the courage and 
energy of the aged hero never relaxed. This explains how, in 
his younger days at Mount St. Mary's, he had won the title of 
the " Little Bonaparte." 

On the first visitation of his diocese, he found about seven 
hundred Catholics at Buffalo. Here he heard many confessions 
— about two hundred of them by means of an interpreter. His 
activity and enterprise would have accomplished great things 
had he been properly supported in his measures by the trustees 
of the various churches. He had likewise to contend with the 
insane bigotry of the times. A Catholic college, which he was 
erecting in a beautiful spot near Nyack, afforded an excellent 
theme for loud-mouthed fanatics and weak-headed ministers. 
The pulpits rung with the dangers of "Popery." One morning 
the college was found a mass of ruins and ashes ! During 
Bishop Dubois' episcopate eight new churches were erected in 
New York City alone. 

In 1837, his health giving way, he received the assistance of a 
coadjutor in the person of Dr. Hughes. He died December 
20th, 1842. 

"Need I tell you," says his eloquent eulogist, "that such a 
life was closed by a tranquil and happy death ? The last words 
that trembled on his lips were the holy names which in infancy 
a pious mother had taught him to lisp — Jesus, Mary, and Joseph ! 
As the ripe and mellow fruit falls in due season to the ground — 
as the 'flower hangs its head and droops, and dies — as the sun 
at evening's close sinks calmly into the ocean's bed, leaving 
tracks of glory behind — so did he quit this earthly scene, with- 
out a struggle and without a sigh — with a prayer on his lips, 
and a sweet hope of heavenly rest in his heart, and a sweet 
thought of the mercy of Jesus, whom he had loved and served 
all his life, hovering like an angel over his departing spirit."* 



* "Discourse on Bishop Dabois," by Rev. Dr. McCaffrey, cited by R. H. 
Clarke, LL.D. 



RIGHT REV. SIMON GABRIEL BRUTE, D. D.* 

"Blessed are tliey that saw thee, and were honored with thy friendship."— Eccles. 

To few men is the Catholic Church of -America more indebted 
than to Bishop Brute. He was born at Rennes, France, in 1779. 
The prospects of his family were blasted by the untimely death 
of his father, who was superintendent of the royal domains in 
Brittany. Young Brute studied in the college of his native city, 
and when that establishment was broken up by the Revolution, 
he resorted to private teachers. He was a spectator of the worst 
scenes of the "Reign of Terror." Priests hunted down by the 
demons of the Revolution frequently found a refuge in the hos- 
pitable home of his excellent Catholic mother. Family re- 
verses obliged this energetic lady to open a printing-office. 
Here she made Simon Gabriel work in those deplorable times 
to save him from being enrolled in a regiment of boys called 
"The Hope of the Country." He thus became a pretty good 
compositor. 

When security began to return, Mr. Brute studied medicine. 
Under the best medical professors at Paris, he made a long and 
thorough course. In 1803, he graduated with the highest hon- 
ors. Out of eleven hundred students, he won the first prize. 
Appointed physician to the First Dispensary in the capital, he 
declined the position. Quiet had been restored to the Church 
of France, and Dr. Brute res olved to enter the priesthood, and 
devote his splendid abilities to the cause of religion. With an 
ardor far surpassing any of his previous efforts, he began the 
study of theology in the famous Seminary of St. Sulpice. He was 
ordained in 1808. The Bishop of Nantes offered him the position 
of assistant chaplain to the Emperor Napoleon, but the Abbe 
Brute" firmly refused. He now became a member of the Priests 
of St. Sulpice, and was appointed professor of theology in his 
native city. 

His attention was first called to the wants of the American 
Church by the visit of Bishop Flaget to France. In 1810, the 
Abb6 Brute landed at Baltimore. For two years he taught phi- 
losophy in St. Mary's College, and was then sent to Emmitts- 
burg to help the venerable Dubois in the management of Mount 



* Chiefly from Dr. E. H. Clarke's "Lives of the Deceased Bishops," and 
Most Rev. Dr. Bayley's "Memoirs of Bishop Brute." 

(279) 



280 Catholicity in the United States. 

St. Mary's College. The young and struggling institution owed 
almost as much to this holy man as to its founder. His ripe 
and extensive scholarship enabled Father Dubois to enlarge the 
course of studies; his faculty of organization was of incalculable 
value in establishing the peculiar system upon which the college 
was necessarily conducted ; his aptitude for business relieved the 
president from many pecuniary embarrassments ; while his gentle 
and devout life was a shining example to the young men under 
his charge. 

"It is no disparagement," says Archbishop Bayley, "of those 
holy and eminent men who have adorned the annals of the 
Catholic Church in this country — of a Carroll, a Cheverus, a 
Dubois, and a Flaget — to say that no one has ever exerted a 
more beneficial influence in favor of the Catholic religion than 
Bishop Brute. If Mount St. Mary's, in addition to all the other 
benefits it has bestowed upon Catholicity in this country, has 
been in a remarkable degree the nursery of an intelligent, 
active, zealous priesthood, exactly such as were needed to sup- 
ply the peculiar wants of the Church in this country, every one 
at all acquainted with the history of that institution will allow 
that the true ecclesiastical spirit was stamped upon it by Bishop 
Brute. His humility, piety, and learning made him a model of 
the Christian priest, and the impression his virtues made upon 
both ecclesiastical and lay students surpassed all oral instruc- 
tion."* 

His activity and the amount of labor he was capable of 
accomplishing were marvelous. From his daily memoranda 
we learn that on one occasion most important business called 
him to Baltimore. He arose early, said Mass, and started on 
foot for that city. Taneytown he reached in time for breakfast ; 
at Winchester )ie found he had not a cent in his pocket with 
which to purchase his dinner, and had to get it on credit ; the 
same evening he arrived at Baltimore, a distance of fifty-two 
miles, having read on the way 388 pages in D'Anquetil's History 
of France, 14 pages in Cicero de Officiis, three chapters in the 
New Testament, recited his Office, and said the Rosary three 
times. And all this in one short day ! He started on his return 
the following morning, in a raging storm, from which he was 
frequently compelled to take shelter, praying and reading, as 
usual, on the way. Yet, this humble priest was an oracle of 



* Among his students was the great and good Archbishop Hughes, who, 
when a young priest, always submitted his sermons to the profound Brute. 



Its History from 1 815 to 1850. 281 

learning to the bishops and clergy of the country. All were 
glad to consult hint on difficult points. Indeed, from his 
secluded home on the mountain, his influence was felt through- 
out the entire Church of America. 

" If he heard of a rich Catholic who did not make good use of 
his riches; of one who was lukewarm in the faith; of a priest 
who was a cause of scandal, he immediately made use of every 
means in his power to bring them to a sense of duty. By fer- 
vent and touching letters addressed to themselves, and by inter- 
esting those who were acquainted with them, he endeavored to 
infuse into their souls some portion of the spirit of faith and 
devotion which burned in his own. '' 

In 1834, he was appointed first Bishop of Vincennes,* Indiana. 
While giving a retreat to the Sisters of Charity at Emmittsburg, 
the Bulls from Rome reached him. He went into the chapel, 
opened the documents on his knees, and the next day began a re- 
treat at Baltimore to decide whether he should accept or refuse. 
In the fall of the same year, he was consecrated in the Cathedral 
of St. Louis, and on proceeding to his new diocese, found that it 
possessed but three priests, and one of those borrowed from 
St. Louis. 

His cathedral was a poor structure, while his episcopal resi- 
dence consisted of a single small room and closet 25x12 feet, 
without cellar below, or garret above. The Bishop's revenue 
amounted to about twenty dollars a month. He might well 
exclaim : ' ' Poor diocese of Vincennes ! " 

The tireless labors of Dr. Brute, as a bishop, are eloquently 
told in his Memoirs, by the Most Rev. Dr. Bayley, Archbishop 
of Baltimore. He loved poverty. His food and clothes were 
of the plainest kind. The only value he could see in money 
and worldiy goods was in the good they could accomplish for 
religion and the poor. " If he had five dollars," said a priest 



* Vincennes received its name from a gallant French officer who was 
murdered there in 1736, in the same massacre and side by side with the mar- 
tyred Father Senat. When the Jesuits were suppressed, the mission closed. 
In 1770, Father Gibault, Vicar-General of the Bishop of Quebec, visited Vin- 
cennes, and continued to do so for several years, performing great labors and 
keeping the faith alive in that remote region. He spent two weeks at Vin- 
cennes in 1778, and induced the inhabitants to declare in favor of the United 
States and against England. In 1785 he became resident pastor at Vincennes. 
Three years later this pious, zealous, and patriotic priest was recalled, on 
which he appointed a layman, Pierre Mallet "guardian of the Church" — a 
guardianship which continued until the Abbe Flaget arrived there in 1792.— 
Dr. Pi. H. Clarke. 



282 Catholicity in the United States. 

who knew him well, "it went to the first person who asked him 
for it." He often gave away nearly all his garments. His linen 
and underclothes were frequently bestowed upon the poor 
negroes whom he visited and solaced. Nine times he crossed the 
ocean, a voyager of the Church and of Heaven. But his un- 
ceasing toils soon wore him out. Only six hours before his 
death he wrote with his own hand, and not without much pain 
and difficulty, several moving letters to persons who had un- 
fortunately abandoned the practice of their faith, and to whom 
he wished to make this dying appeal in behalf of their souls, 
while the portals of eternity were closing upon him. "lam 
going home," he said, as he calmly and sweetly surrendered his 
soul into the hands of his Creator, on the 26th of June, 1839. 

At his death he left to the Church of Indiana, 24 priests, 23 
churches, 2 religious communities, one seminary, one college, 
one female academy, two free schools, and above all, the pre- 
cious memory of his learning and his virtues. 

Bishop Brute had a great fondness for books and study. His 
scholarship was thorough. He was always a laborious and 
patient investigator, reading with pen in hand and note-book 
beside him. This explains the solidity and extensive range of 
his learning, and the readiness with which his vast store of 
knowledge was brought into practical use — a readiness which 
was the astonishment of all who knew him. The science of the 
.saints, theology, history, the Fathers of the Church, medicine, 
mathematics, natural philosophy — all were equally familiar to 
the saintly Dr. Brute\ 



Apostle of Western Pennsylvania, Prince, and Priest* 

A prince who nobly bought the golden key 
That opes the palace of eternity. 

In Father Gallitzin, Russia, though plunged in schism, sent 
one of her greatest sons across the Atlantic to proclaim the true 
faith even on the summit of the Alleghanies. His noble and 
saintly life would appear romantic were it not that truth is 
stranger than fiction. He was born December 22d, 1770, at 
the Hague, his father, Prince Gallitzin, being, at the time, Am- 
bassador to Holland from the Court of Russia. In the history 
of Russia there are few names more illustrious than that of Gal- 
litzin, associated as it is with nearly all that is grand and heroic 
in the annals of that country. The mother of our prince-priest 
belonged to a noble German family. She was the daughter of 
Field-Marshal Count de Schmettau, one of the favorite heroes 
of Frederick the Great. 

By his worldly and ambitious father, the young Demetrius 
was destined for a military career. His whole education was 
therefore of the most complete military caste. He scarcely ever 
heard of religion. Indeed, in his boyhood he was more familiar 
with the names of Voltaire and Diderot than with the sacred 
names of Jesus and Mary. His father was an unbeliever. An 
infidel education had darkened, if not destroyed, the sublime 
faith that lighted up his mother's early years. She was, how- 
ever, in the highest sense, a gifted lady, whose great personal 
attractions were only surpassed by her beauties of mind and 
hearc ; and God in His own good time mercifully led her back to 
His Holy Church. In 1786, after a severe sickness, a light broke 
upon her soul — she again became a Catholic. A year later, her 
only son received the grace of conversion, entered the Church 
of ages, and took the name of Augustine. The Princess was 
happy. Ever after this the good lady and her son lived as if 
they had "but one heart and one soul." 

Referring to his own conversion, Father Gallitzin afterwards 
wrote : " I lived during fifteen years in a Catholic country, under 
a Catholic government. * * * During a great part of this 



* Chiefly from "The Life of D. A. Gallitzin," by S. M. Brownson ; " Memoir 
of Gallitzin," by R. H. Clarke ; and The Catholic World, Vol. II. 

(283) 



284 Catholicity in the United States, 

time I was not a member of the Catholic Church. An intimacy 
which existed between our family and a certain celebrated French 
philosopher, had produced a contempt for religion. Raised in 
prejudice against revelation, I felt every disposition to ridicule 
those very principles and practices which I have since adopted. 
* * * During these unfortunate years of my infidelity, par- 
ticular care was taken not to permit any clergymen to come 
near me. Thanks to the God of infinite mercy, the clouds of 
infidelity were dispersed, and revelation adopted in our family. 
I soon felt convinced of the necessity of investigating the differ- 
ent religious systems, in order to find the true one. Although I 
was born a member of the Greek Church, and although all my 
male relatives, without any exception, were either Greeks or 
Protestants, yet did I resolve to embrace that religion only 
which upon impartial inquiry should appear to me to be the 
pure religion of Jesus Christ. My choice fell upon the Catholic 
Church, and at the age of about seventeen I became a member 
of that Church." 

This conversion did not divert the young Demetrius from the 
military career which his father wished him to embrace. In 1792, 
he was aide-de-camp to the Austrian General Van Lilien, who 
commanded an army in Brabant, at the opening of the first cam- 
paign against France. But the sudden death of the Emperor 
Leopold and the assassination of the King of Sweden, acts con- 
sidered as the work of the Jacobins, induced Austria and Prus- 
sia to dismiss all foreigners from their armies. The young prince 
being thus deprived of his military position, his father advised 
him to travel to finish his education. 

He arrived in the United States in the fall of 1792, accompa- 
nied by a young German missionary, Rev. Mr. Brosius, his tutor. 
The sight of the spiritual destitution which the Catholics of our 
country suffered, aroused in his soul a sacred desire for the 
priesthood. In November, 1792, Prince Gailitzin, in his twenty- 
second year, entered the Sulpitian Seminary, recently founded 
at Baltimore. Here he edified all by his modesty and virtue. 
Yet the goodness of his heart received increased lustre from the 
solidity, originality, and brilliancy of his mind. He was elevated 
to the priesthood on the 18th of March, 1795. Bishop Carroll 
performed the sacred ceremony with grejat emotion and solem- 
nity. Prince Gailitzin, though the second priest ordained in the 
United States, can be truly considered the first-born of the 
American Church. Rev. Stephen Badin, ordained some time 
previously, had been made a deacon before leaving his native 



Its History from 1815/01850. 285 

France ; and the United States gave him only the final consecra- 
tion and commission. But Father Gallitzin was all our own. 
Ours from the first page of his theology to the moment he arose 
from the consecrating hands of the Bishop, forever and forever 
to bear the seal of the Lord's anointed.* 

The young priest desired to remain in the happy seclusion of 
the seminary, and obtained admission as a member of the priests 
of St. Sulpice. Bishop Carroll, however, could not dispense with 
his services. For four years he labored on various missions. As 
already stated, he set about the grand work of establishing a 
purely Catholic colony, in 1799, and selected for his domain the 
uninhabited and uncultivated regions of the Alleghanies. Here 
he found a small number of Catholics scattered amid the rocks 
and woods. In February, 1800, Father Gallitzin, in a letter to 
Bishop Carroll, says : " Our church, which was only begun in har- 
vest, got finished fit for service the night before Christmas ; it is 
about forty-five feet long by twenty-five, built of white pine logs 
with a very good shingle roof . * * * There is also a house built 
for me, sixteen feet by fourteen, besides a little kitchen and a 
stable. I have now, thanks be to God, a little home of my own, 
for the first time since I came to this country, and God grant that 
I may be able to keep it. The prospect of forming a lasting 
establishment for promoting the cause of religion is very great ; 
the country is amazingly fertile, and almost entirely inhabited 
by Catholics. * * * The congregation consists at present of 
about forty families, but there is no end to the Catholics in all 
the settlements round about me ; what will become of them, if 
we do not soon receive a new supply of priests, I do not know. 
I try as much as I can to persuade them to settle around me." 

The whole cost of this spiritual and material colonization was 
at first individually borne by Father Gallitzin. He lived on the 
farm which the generous Captain McGuire had given for the 
service of the church. But in order to attract emigration around 
him, he bought vast tracts of land, which he sold in farms at a 
low rate, or even gave to the poor, relying on his patrimony to 
meet his engagements. The wilderness soon put on a new aspect. 
The settlers followed the impulses of the great missionary, who 
kept steadfastly in view the improvement of his work. His first 
care was to get up a grist-mill ; then arose numerous out-build- 
ings ; additional lands were purchased, and in a short time the 
colony grew in extent and prosperity. 



S. M. Brownson. 



286 Catholicity in the United States. 

In carrying out his work, the prince-priest received material 
assistance from Europe. At first, sums of money were regularly 
remitted to him by his mother. With her he kept up a fond 
correspondence, which his great love for her rendered one of the 
consolations of his life. But he lost this good and tender 
parent in 1806. 

The Emperor of Russia could not pardon the son of a Russian 
prince for becoming a Catholic priest, and in 1808, the noble 
missionary received from a friend in Europe a letter saying : 

" The question of your rights and those of the princess, your 
sister, as to your father's property in Russia, has been examined 
by the Senate of St. Petersburg, and it has decided that by 
reason of your Catholic faith and your ecclesiastical profession, 
you cannot be admitted to a share of your late father's property. 
Your sister is consequently sole heiress of the property, and is 
soon to be put in possession of it. The Council of State has con- 
firmed the decision of the Senate, and the Emperor by his sanc- 
tion has given it the force of law." 

Writing to her brother, the Princess Maria said: "You may 
be perfectly easy. I shall divide with you faithfully, as I am 
certain you would with me. Such was the will of our deceased 
father and of our dearest mother; and such also will be the 
desire of my affectionate love and devotedness towards you, my 
dearest brother. " 

On various occasions she sent large sums to the missionary, 
who employed the"m in meeting his engagements and in reliev- 
ing the poor. But on the whole, it amounted to only a small 
part of the revenues to which he was entitled. When the Prin- 
cess married the insolvent Prince of Salm, she said no more about 
remittances. Thus the saintly man lost nearly all his patrimony. 
But with the most perfect resignation he offered the sacrifice to 
God. He cared not for wealth save to aid the poor, the un- 
fortunate, or the Church. "If he had possessed a heart of 
gold," said one who knew him well, "he would have given it to 
the unfortunate." Prince Gallitzin was not simply a holy 
priest, a zealous pastor — he was the father and benefactor of his 
Catholic people, and would never consent to leave them. 

He was a man of unceasing energy. He never thought of 
sparing himself when the glory of Gfod, the good of religion, or 
the happiness of his flock was in question. Labor, toil, journeys, 
and fasting seemed luxuries to him when souls were to be saved. 
His watchful care extended to all parts of his vast mission. 

We have a graphic picture of his appearance on one of his 






Its History from 1815/01850. 287 

forest journeys, when he had reached his sixty-fourth year. For 
it we are indebted to the pen of Eev. Father Lerncke, O.S.B., 
afterwards his successor. In the summer of 1834, the good 
Father was sent from Philadelphia to the assistance of the aged 
missionary. After several days of rough travel he reached 
Munster, a village some miles from Loretto. Here Father 
Lemcke procured an Irish lad to pilot him on his way. " As we 
had gone," says he, "a couple of miles through the woods, I 
caught sight of a sled drawn by a pair of vigorous horses, and in 
the sled a half recumbent traveller, on every lineament of whose 
face could be read a character of distinction. He was out- 
wardly dressed in a thread-bare overcoat, and on his head a 
peasant's hat so worn and dilapidated that no one would have 
rescued it from the garbage of the streets. It occurred to me 
that some accident had happened to the old gentleman, and 
that he was compelled to resort to this singular mode of con- 
veyance. While I was taxing my brain for a satisfactory solu- 
tion of this problem, Tom, my guide, who was trotting ahead, 
turned round and pointing to the old man said : ' ' Here comes the 
priest." I immediately coaxed up my nag to the sled. "Are 
you really the pastor of Loretto ? " said I. "I am, sir." "Prince 
Gallitzin ? " "At your service, sir," he said with a hearty laugh. 
"You are probably astonished," he continued, after I handed 
him a letter from the Bishop of Philadelphia, " at the strange- 
ness of my equipage. But there's no help for it. You have no 
doubt already found out that in these countries you need not 
dream of a carriage road. You could not drive ten yards with- 
out danger of an overturn. I am prevented, since a fall which 
I have had, from riding on horseback, and it would be impossi- 
ble for me now to travel on foot. Besides, I carry along every- 
thing required for the celebration of holy Mass. I am now going 
to a spot where I have a mission, and where the holy sacrifice 
has been announced for to-day. Go to Loretto and make your- 
self at home until my return to-night; unless, indeed, you 
should prefer to accompany me." Father Lemcke was only too 
happy to bear him company. 

For forty-one years this humble man, this truly great and good 
priest, led upon the mountains a most perfect Christian life. 
When warned to take more care of himself, he would answer in 
his own energetic style: " As the days have gone by when by 
martyrdom it was possible for us to testify to God's glory upon 
earth, it becomes our duty like the toil-worn ox to remain 
hitched to the plough in the field of the Lord." On Easter 



288 Catholicity in the United States. 

Sunday, 1840, Father Gallitzin, being seventy years of age, had 
early in the morning taken his seat in the confessional. After 
discharging these duties, he bravely braced up his remaining 
strength to ascend the altar for the celebration of Mass. When 
it was over he took to his bed — the bed from which he was 
destined never to rise. On the sixth of May, his pure and 
princely spirit passed to the bosom of Cod. 

The revered Father Gallitzin's best eulogy is his work. He 
erected the first chapel in what now comprises the three dioceses 
of Pittsburg, Alleghany City, and Erie. His cherished Loretto 
is the most Catholic village in the United States. Not till 
the traveller has pressed the soil of Cambria county does he feel 
that he is in a truly Christian land, as he catches the sight of 
ten Catholic churches and three monasteries— all of which 
cropped out of Loretto, under the creative and fostering hands 
of Gallitzin.* What share he had in its material prosperity may 
be judged from the fact that he spent over $150,000 in its im- 
provement. Though for many years vicar-general of the Bishop 
of Philadelphia, he firmly refused all offers of being raised to 
the episcopal dignity. Having renounced the dignities of the 
world, he did not aspire to those of the Church. 

As the apostle of the backwoods of Pennsylvania, his career 
was checkered with dangers and difficulties. On one occasion 
his bitter enemies even threatened to take his life; but the 
powerful arm of an Irish Catholic giant, named John Weakland, 
came to the rescue ; and a fence-rail firmly handled as a shillalah 
was the sort of logic that brought a feeling of forced courtesy 
among the rude mob of the forest — something the good priest's 
words utterly failed to produce. Long before his death, how- 
ever, he was held in universal respect. The name Gfallitzin has 
since been given to a fine village. 

Many anecdotes are related of the venerable prince-priest. 
His love of books was remarkable. A perfect master of English, 
he was a writer of great vigor and simplicity, as his Defence of 
Catliolic Principles, and other works prove. 

On one occasion he had given a liberal alms to a poor trav- 
elling stranger, who afterwards squandered the money improp- 
erly at a tavern. When informed of the deception, the noble 
donor replied : " I gave it not to him, but to God." As a priest 
he was a model. His sermons were simplicity itself — they were 
brought down to the level of the most rude and ignorant mind. 



Father Lena eke, O.S.B. 



Its History from 1815 to 1850. 209 

But it was as a confessor that he was, perhaps, unrivalled. 
Even the little children as they stood between his knees, twist- 
ing the buttons of his cassock, going through the process they 
called confession, felt that nothing was unknown to him. He 
would neither misunderstand one, nor be deceived by evasion 
or coloring. Ebthing was indifferent to him that was serious to 
his penitent. The child who confessed with frank eyes and 
much stammering that he had stolen a wheelbarrow, found 
nothing strange in the quiet question of the prince as to what 
he did with it, for a wheelbarrow is rather a large thing for a 
little boy to steal, or to conceal. " I rode my sister three times 
around the yard, and then I put it back," said the child. When 
afterwards the little penitent told of it, and of the serious advice 
given to ask the owner's consent next time, one could plainly 
see that from the very earliest moment, Father Gallitzin took 
care that faults should be neither lessened nor exaggerated.! 

In truth, we can well say: " When shall we look upon his like 
again ? " 



t S. M. Brownson's Life of Prime GaUUzin—sax excellent work 
J 9 



REV. VIRGIL H. BARBER, S.J.* 

The mysterious conquests of grace frequently challenge the 
admiration even of the most worldly-minded. Such an instance 
was the conversion of the Rev. Virgil H. Barber and his family 
to the Catholic Church. The son of a clergyman, Rev. Daniel 
Barber,! he was born in New England, in 1782, and became a 
minister of the Protestant Episcopal Church. In 1816, after long 
consideration, himself, his wife, and five children became Cath- 
olics. Some time after their conversion this devoted couple, 
actuated by the purest religious motives, and under the impres- 
sion that they might, for the greater glory of God and the wel- 
fare of their neighbors, do a large amount of good individually, 
if at liberty, in imitation of those of whom we read in the early 
ages of Christianity, after due reflection and mutual consent, 
resolved to separate. 

Mr. Virgil H. Barber went to Rome in 1817, and obtained of 
the Sovereign Pontiff the authority necessary for this step. He 
at once began to prepare for Holy Orders, and after two years 
spent in the Eternal City, returned, bringing his virtuous wife 
the necessary authorization to embrace the religious state. He 



* Chiefly from Shea's De Courcy's " Catholic Church in the United States " ; 
Father JFitton's "Sketches of the Church in New England"; and Rev. Dr. 
Vetromile's "History of the Abnaki." 

t As the reader has already learned, Rev. Daniel Barber and his family also 
became Catholics. Many are of opinion that he obtained the grace of con- 
version through the prayers of a young lady which he baptized in his sect. 
This was Miss Allen, daughter of the famous General Ethan Allen, so 
renowned in Vermont, his native State. The young lady afterwards went to 
Montreal to finish her education in the Academy of the Sisters of the Congre- 
gation of Notre Dame. There she became a Catholic, entered the community 
of the Hospital Nuns of the Hotel Dieu, and died a saintly death in 1819, the 
very spectacle of her last moments being the means of converting the Protest- 
ant physician who attended her. 

The conversion of the Barber family led the way to numerous others. Among 
these may be mentioned Mrs. Tyler, whose son afterwards became first Bishop 
of Hartford ; Rev. Dr. Keeley, of New York ; Rev. George Ironside ; and 
Rev. Calvin White. 

"Calvin White," writes Richard Grant White, " was my grandfather. He 
became a Roman Catholic. * * * I saw in my college days a MS. of his 
in which he set forth the steps by which he went from the Church of England 
to that of Rome." BibliograpMa Catholica Americana, p. 261. This precious 
MS. is unfortunately now lost. 
(290) 



Its History from 1815 /# 1850. 291 

was ordained by Bishop De Cheverus, of Boston, on December 
1st, 1822. Mrs. Barber entered the Visitation Convent at George- 
town, D. C, in which she made her novitiate of two years. Their 
son was placed at the Jesuit College, while the daughters were 
at the Academy of the Visitation, yet without knowing that their 
mother was a novice in the house. 

The period of the lady's probation having expired, the live 
children were brought to the chapel to witness their mother's 
profession ; and at the same time, on the steps of the altar, their 
father devoting himself to God as a member of the Society of 
Jesus ! At this touching sight the poor children burst into 
tears. They believed themselves forsaken on earth. But it was 
far otherwise. God, in His holy designs, led them to good homes. 
Mrs. Barber having long edified the community by her exem- 
plary piety, was elected Superioress of her Order, into which one 
of her daughters also entered. The other three became Ursuline 
Nuns, and were among those who had to fly for their lives at 
the midnight hour, August 11th, 1834, when the infuriated mob 
destroyed their peaceful home at Mount Benedict, near Boston. 
Their brother Samuel embraced the religious state, was ordained, 
and after years of usefulness, died a holy priest in the Society 
of Jesus. 

After his ordination, Father Virgil H. Barber erected the first 
Catholic church in New Hampshire at Claremont, in 1823. It 
was constructed to serve a two-fold purpose— divine service and 
education. In the hall above the church he taught the higher 
branches of study, and by this means supported himself, without 
being a burden to any one. He afterwards went to Old Town, 
Maine, to take charge of the Penobscot Indians. For ten years 
he worked with the zeal of an apostle in this mission. His labors 
were crowned with success. "The Indians taught by him,'' 
writes Rev. Dr. Vetromile, his present successor, " are all well 
instructed. His memory remains in benediction amongst 
them. r * 

Father Barber afterwards filled several posts in Pennsylvania 
and Maryland with great edification, became Professor of 
Hebrew in Georgetown College, and there "died as he had lived, 
in the spring of 1847, at the age of sixty-five years. 

The wonderful career of Father Barber has shed imperishable 
lustre on Ms name. As a man, a scholar, and a Jesuit, he was 
equally distinguished. The best Abnaki scholar in America! 

* " The Abnaki and their History." 
t Rev. Dr. Vetromile. 



292 Catholicity in the United States, 

received his first lessons in that language from the accomplished 
convert-priest. By the people of Claremont, IS*. H., he is still 
remembered with deep affection. "A firm, tender, and un- 
changing chord," writes Rev. C. O'Sullivan, Pastor of Claremont, 
"yet firmly binds the memory of the saintly Father Barber to 
the affections of the citizens of Claremont, of every shade of 
belief, Protestant as well as Catholic."* 



* Letter to the author. 



WILLIAM GASTON, LL.D.* 

The illustrious Catholic Jurist of Worth Carolina. 

" We know that he was indeed a great man and a great Judge.' 1 

—Chief-Justice Euffin. 

In the secular walks of life, we believe the American Church 
can point to no grander character, or more faithful son than 
Judge Gaston. He was born at Xewbern, North Carolina, in 
1778. Dr. Gaston, his father, was a native of Ireland, while his 
mother, Margaret Sharpe, was an English lady, a pious Catholic, 
who had received an unusually excellent education at a convent 
in France. When the Revolution began, Dr. Gaston distin- 
guished himself as a sterling patriot. On one occasion a detach- 
ment of British regulars entered ISewbern, from which he was 
hurriedly removing his family. Thirsting for his blood, they 
cruelly shot down the gallant Irish physician in the very pres- 
ence of his imploring wife and children ! 

Mrs. Gaston was a woman of serene and lofty character. The 
education of her son William now became the absorbing thought 
of her life ; and in the depth and beauty of his character she 
found her sweetest consolation. Though her means were limited, 
still by a rigid economy she was enabled to accomplish this 
fond object of her heart. An anecdote is related of the boy 
which will afford an insight to the relations of the mother and 
the son. When young Gaston was about eight years old, even 
then remarkable for his cleverness, a schoolmate as much noted 
for his dullness said to him: ''William, what's the reason you're 
always head of the class, and I'm always foot ? " " There is a 
reason," replied the boy, ;i but if I tell you, you must promise 
to keep it a secret, and do as I do."' The promise was given. 
"Whenever," he continued, ''I take up my book to study, I 
first say a little prayer my mother taught me, that I may be able 
to learn my lessons." He tried to teach the little petition to the 
dull boy, who, however, could not remember it. The same night 
Mrs. Gaston observed William writing behind the door; as she 
was very strict in permitting nothing her children did to be con- 
cealed from her, he was obliged to confess having been writing 
out the prayer for little Tommy, that he might be able to get 
his lessons. 

In the fall of 1791, William Gaston was placed in Georgetown 



* Chiefly from E. H. Clarke's Memoir. 

(293) 



294 Catholicity in the United States. 

College, being the first student that entered that oldest of our 
Catholic institutions. But he was not simply first in point of 
time. He was first in piety and industry. " Your son," wrote 
Father Plunkett, S.J., to Mrs. Gaston, "is the best scholar and 
the most exemplary youth we have in G. Town." 

After some time, his mother, desirous of giving him the highest 
education the country at that period afforded, sent him to 
Princeton College, N. J., where he entered the junior class. His 
brilliant talents are among the cherished traditions of that in- 
stitution. Here, though he lived in the midst of Protestants 
who were his constant and only companions, he was never known 
to fail in his duty as a strict and practical Catholic. He gradu- 
ated in 1796, carrying away with him the first honors of Prince- 
ton. But he could not think of such an important step as 
graduation without the blessing of Heaven. Hence, on the eve 
of that event he went to Philadelphia, and received Holy Com- 
munion, in order that he might begin the journey of life with 
God in his heart. 

He was accustomed to say that the proudest moment of his 
life was, when he communicated the news of his graduation to 
his revered mother. She embraced her boy, and laying her 
hands on his head, as he was kneeling at her feet, she exclaimed : 
" My God, I thank Thee!" 

Entering the office of an eminent lawyer, Mr. Gaston began 
his legal studies. He came to the bar in 1798, when he was 
twenty years of age, and at once gained distinction in the prac- 
tice of his profession. In August, 1800, he was elected a member 
of the Senate of his native State.* Eight years later he was 
chosen an Elector for President and Vice-President of the 
United States. In 1811, Mr. Gaston mourned the loss of his 
excellent mother. She deserves a high position among the hero- 
ines of the Revolution. All who speak of Mrs. Gaston inva- 
riably name her as the most dignified as well as the most devout 
woman they had ever seen. 

Mr. Gaston was elected to Congress in 1813, and two years later 
he was re-elected for a second term. His Congressional career 
was one of great activity and unsurpassed brilliancy. Though 
quite a young man, he did not shrink from encounter with such 
men as Clay, Calhoun, Webster, Randolph, and other eminent 
statesmen of that day. His independence of spirit, great learn- 
ing and eloquence, and pure, lofty character, gave him vast influ- 



* And this though the Constitution of North Carolina contained a clause 
excluding Catholics from office. 



Its History from 1815 to 1850. 295 

ence with his own party, while it commanded the respect of his 
political opponents. 

On retiring from Congress, in 1817, Mr. Gaston resumed the 
practice of the law. But he was almost from necessity a public 
man; his splendid gifts were always at the service of his coun- 
try. It was especially in the Legislature of North Carolina that 
his influence was felt. The expunging of the clause which dis- 
criminated against Catholics in the Constitution of that State 
was due to his able efforts. ' ' The most brilliant era of his legis- 
lative career," says a Protestant writer, "was the Convention of 
1835. The hour of the repeal of the constitutional disfranchise- 
ment of Catholics was probably the proudest of his life. His 
speech on that occasion was one of the rarest and most admirable 
specimens of eloquence which ancient or modern times have 
rjroduced. His whole soul was poured into the task. He felt 
that it must be achieved by Mm, or not at all. His effort was 
successful. And to him is due the gratitude of the wise and tol- 
erant of every land." 

In 1833, William Gaston was elevated to the bench of the 
Supreme Court of North Carolina, a post which he continued 
to adorn for the remainder of his life. To the discharge of the 
duties of his high office, Judge Gaston brought all the rich treas- 
ures of his well-stored mind, and the sterling qualities of his 
upright heart. Never was the ermine worn with more unsul- 
lied purity; never was justice more ably or impartially ad- 
ministered. But it would be impossible in brief space to convey 
to the mind of the reader a just idea of his grand judicial 
career. 

To him, liome was one of the sweetest words in the language— 
truly "home, sweet home." In the domestic circle his warm, 
genial nature shed a cheerfulness all around. He was several 
times married, but the early death of his last wife left his chil- 
dren motherless ; yet he was everything to them by his tender- 
ness and thoughtful solicitude. Their education was the object 
of his greatest care, and he regarded their religious instruction 
as the most important part of their education. Writing to his 
eldest daughter, then married in Connecticut, and who had 
charge of the schooling of her young sisters, the wise Judge 
said : ' ' Save them from the greatest of all moral evils, the un- 
settling of their faith ." 

Of this great man we can truly say: "Religion was the guide 
of his youth, the light of his manhood, and the happiness of 
his old age." Before the church was erected at Newbern, Judge 



296 Catholicity in the United States. 

Gaston used to read the prayers of Mass for all the Catholics 
that could be collected together. The humility and devotion 
with which he would do this, in the absence of the priest, was 
the edification of all present. With Dr. England and Bishop 
Brut6 he kept up an intimate correspondence; and their let- 
ters to him breathe the warmest sentiments of affection and 
esteem. After his death, his confessor declared that he re- 
garded him guiltless of having ever committed mortal sin. 

Judge Gaston died at Raleigh, N. C, in January, 1844, in the 
sixty-sixth year of his age. His last words were : ' ' We must be- 
lieve and feel that there is a God all-wise and almighty.'''' In his 
death North Carolina lost her greatest, her favorite son, the 
Union one of its best and ablest defenders, and the Catholic 
Church one of her noblest and most obedient children. As a 
legislator, his name ranks with the greatest America has produced. 
The statute-book of his native State is full of the monuments 
of his genius. As a profound jurist he was unsurpassed; as a 
man he was an ornament to humanity ; and as a Catholic he : 
worthy of the admiration of all who love and cherish the Fait 
of ages. 






PETER TOUSSAINT, 

The Colored Hero of Charity . 

" The good are better made by ill, 
As odors crushed are sweeter still."— Rogers. 

God knows no distinction of color; neither does the Catholic 
Church, which is God's representative on earth. Real piety is 
equally grand wherever.it shines forth — in the heart of a slave, 
or the soul of an emperor. Some of the most devoted children 
of the true Faith belong to the colored race ; and we take special 
pleasure in pointing to the subject of this sketch, the good Peter 
Toussaint, a heroic man, a noble Christian, and a right worthy 
son of the Church. 

He was born in 1766, on the plantation of Latibonite, in the 
island of San Domingo. * The son of a slave, himself a slave, he 
was carefully brought up in the Catholic faith, and soon became 
the confidential servant of his master, Mr. John Berard; and 
when the revolution broke out in the island, the latter brought 
him to New York, where he left him with Madame Berard, while 
he returned to the West Indies to collect the wreck of his for- 
tune. On this voyage Mr. Berard died, leaving his wife without 
any resources at New York. Toussaint" was the sole support of 
the lady. He resolved to devote the whole fruit of his toil to 
her maintenance. Being very expert as a hairdresser, he soon 
became, by his politeness and intelligence, the fashionable hair- 
dresser to the best society in New York. Madame Berard wish- 
ing to be no longer dependent on her slave's purse, subse- 
quently married one of her countrymen, Mr. Nicolas, who, after 
being a rich planter in San Domingo, was soon reduced to pov- 
erty. Toussaint, however, did not consider himself freed from 
his duty to his mistress, and continued to place in her hands, no 
less eagerly than delicately, all his savings. 

Besides this, he found time to visit the sick in their houses, 
and the incidents related of his charity are as numerous as they 
are touching. One day he learned that a poor priest, just landed, 
was languishing alone in a garret, a prey to the typhoid fever. 
Toussaint repaired to the spot, brought the sick man down to 
the street in his arms, procured a carriage, took him to his 



* From De Coiircy's " Catholic Church in the United States." 

(297) 



298 Catholicity in the United Si ales. 

house, and nursed him till he recovered. During the summers 
of 1795 and '98, when the yellow fever ravaged New York, the 
saintly Father O'Brien had no more devoted assistant in his 
care of the sick and dying than our young colored hero. On 
one occasion, the epidemic raged so violently in Maiden Lane, 
that the police barricaded the ends of the street, and caused 
the survivors to remove. Toussaint heard that a poor woman 
had been abandoned in one of the houses. Without a mo- 
ment's delay he crossed the barrier, took his place by her bed- 
side, and lavished every care upon her. 

In 1810, Madame Mcolas, on her death-bed, emancipated her 
faithful slave. God blessed Toussaint's charity by enabling him 
to acquire a modest competence. He devoted the greater part 
of his income to good works ; and not content with giving him- 
self, he was always ready to go around with subscription lists 
for churches, convents, orphan asylums — anything that con- 
cerned charity and religion. When thus soliciting alms for 
others, he knocked at the doors of his old customers; and do- 
nations of many Protestant families to works essentially Cath- 
olic are due to his influence. His whole life, in short, was one 
long act of charity. He daily nourished his soul by reading the 
" Imitation of Christ; 1 '' nor was he content till he put its sub- 
lime maxims into practice. We are assured that for sixty years 
he never failed to hear Mass every morning. Having survived 
his wife and children, he left the principal part of his property 
to a lady who had been one of his kindest patrons, but whom 
an unfortunate marriage had reduced to the utmost misery. 
He died as he had lived on the 30th of June, 1853, at the ripe 
old age of eighty-seven years. 

"I went to town on Saturday," writes a Protestant lady, "to 
attend Toussaint's funeral. High Mass, incense, candles, rich 
robes, sad and solemn music, were there. The Church gave all 
it could give to a prince or a noble. The priest, his friend Mr. 
Quinn, made a most interesting address. He did not allude to 
his color, and scarcely to his station ; it seemed as if his virtues 
as a man and a Christian had absorbed all other thoughts. A 
stranger would not have suspected that a black man of his 
humble calling lay in the midst of us. He said no relative was 
left to mourn for him, yet many present would feel that they 
had lost one who always had wise counsel for the rich, words 
of encouragement for the poor, and all would be grateful for 
having known him. 

"The aid he had given to the late Bishop Fen wick of Bos- 



Its History from 1815 /<? 1850. 299 

ton, to Father Power of our city, to all the Catholic institu- 
tions, was dwelt upon at large. How much I have learned of 
his charitable deeds which I had never known before ! Mr. 
Quinn said : ' There were few left among the clergy superior to 
him in devotion and zeal for the Church and for the glory of 
God; among laymen — none.'" 

Several lives of this venerable man have been written. The 
Abolitionists of Boston justly extolled his virtues and intelli- 
gence ; and his merits must have been of no ordinary charac- 
ter, when his being a Catholic did not put him on the index of 
New England Puritanism. Truly, we can say with a celebrated 
poet: 

" Honor and shame from no condition rise ; 
Act well your part, there all the honor lies." 






CHAPTEE VI. 

from the first plenary council of baltimore to the 
creation of the first american cardinal, and the 
centennial anniversary of american independence. 

(1850—52 to 1876.) 

" I am with you all days, even to the consummation of the world."— Gospel. 

A STIRRING QUARTER OF A CENTURY— DEATH OF DR. ECCLESTON — DR. 
KENRICK — THE FIRST PLENARY COUNCIL — BISHOP IVES BECOMES 
A CATHOLIC — SAN FRANCISCO— NEW DIOCESES— ORIGIN OF KNOW- 
NOTHINGISM — THE PAPAL NUNCIO— ITALIAN AND GERMAN REFU- 
GEES — SCOUNDRELISM RAMPANT — A FIERCE COLLISION — FANATICISM 
REVIVED — MAD PREACHERS — THE " ANGEL GABRIEL "—MOB RULE 
AND CHURCH BURNINGS — FATHER BAPST TARRED AND FEATHERED 
— FATHER VETROMILE'S ADVENTURE — GROWTH OF CATHOLICITY — 
THE CIVIL WAR — CATHOLIC CHARITY AND HEROISM — DEATH OF 
DOCTORS KENRICK AND HUGHES— PEACE — THE SECOND PLENARY 
COUNCIL — NEW DIOCESES — THE COUNCIL OF THE VATICAN — DEATH 
OF DR. SPALDING — THE FIRST AMERICAN CARDINAL— STATISTICS OF 
PROGRESS. 

The last quarter of a century has been, in many respects, 
one of the most remarkable periods in the history of the 
world — in the history of our Kepnblic — in the history of 
the American Church. The events which marked the 
progress of Catholicity in the great States bathed by the 
Atlantic, watered by the Mississippi, and bordering on the 
vast Pacific, belong to our own day ; and the more striking 
only can claim our attention. Details must be left to the 
historian of particular dioceses. 

In the death of Dr. Eccleston, in 1851, the Church lost a 
distinguished prelate, by all respected and beloved. In the 
long procession which followed his honored remain? to the 
(300) _ 



Its History from 1850/0 1876. 3or 

tomb, could be seen the President of the United States, his 
Cabinet, and the members of the diplomatic corps. His 
successor in the see of Baltimore was the learned Francis 
Patrick Kenrick, D.D. 

THE FIRST PLENARY COUNCIL. 

The new Archbishop, by a brief of Pius IX., was soon 
called upon to preside over the first Plenary Council* held 
in the United States. This Council met in Baltimore, in 
May, 1852, and was composed of six Archbishops and 
twenty-six Bishops. Among other decrees, the Fathers 
proposed the creation of several new dioceses to the Holy 
See, urged the supreme necessity of Catholic schools, and 
solemnly condemned secret societies, especially the Free- 
masons. 

The close of the same year that witnessed this august 
assembly of the prelates of the American Church, beheld a 
sincere and scholarly man, a venerable seeker afte** truth, 
enter her bosom. Dr. Ives, for many years the Protestant 
Episcopal Bishop of North Carolina, having gone to Pome, 
left his ring and other insignia of his office at the feet of 
the illustrious Pius IX. ! 

MARKED PROGRESS. 

San Francisco, in 1853, was raised to the rank of a met- 
ropolitan see, with the Most Eev. Joseph S. Alemany, 
O.S.D., as first Archbishop. In California the Faith has 
made marked progress. The majority, in fact, of the oldest 
and most respectable families in the State are Catholics. 
At the same period that San Francisco was raised in rank, six 
new dioceses were erected along the Atlantic and in the 
Mississippi Valley — namely, Brooklyn, Newark, Burling- 
ton, Erie, Covington, and Natchitoches. 



* A full or national Council, consisting of all the Archbishops 
and Bishops of a country. 



302 Catholicity in the United States. 

KNOW-NOTHINGISM. 

Seeing this mighty march of religion, need we be sur- 
prised to learn that the fierce and fiendish spirit of fanati- 
cism was again aroused? Catholicity was once more at- 
tacked with a yenom and vigor unequalled at any previous 
date. In short, the age of Know-Nothingism had dawned ! 
But the origin and progress of this disgraceful movement 
call for a word of explanation. In 1852, the Holy See 
resolved to testify its interest in the growing American 
Church by sending one of its most eminent representatives, 
Archbishop Bedini, Papal Nuncio to Brazil, on a visit to 
our country, in order to judge of the progress of Catho- 
licity. In the spring of that year the Nuncio arrived in 
New York, and was warmly welcomed by our prelates and 
people. After visiting many cities of the North and West, 
he was courteously received ' by President Pierce at Wash- 
ington. But his American path was no longer to be marked 
by peace and courtesy. 

REVOLUTIONARY PESTS. 

The European convulsions of 1848 had cast a swarm of 
Italian and German revolutionists on our shores. With 
scarcely an exception, they were men of the most dangerous 
character. The Italian refugees began the vile onset on the 
Papal Nuncio. Banished from Italy, which their short 
reign had brought to the verge of ruin, these infidel dema- 
gogues sought to obtain support abroad by flattering Prot- 
estantism, by calumniating the Pope, and by seeking to de- 
stroy the Faith in which they had been baptized ! 

Week after week, their New York journal invented and 
repeated the foulest slanders ; the degraded ex-Friar Gavazzi 
dogged the steps of Mgr. Bedini from city to city ; and the 
howl raised by barefaced scoundrelism was quite amazing ! 
An atrocious plot to assassinate the Nuncio was defeated, 
and gradually the insane rage died away. The Mayor of 
New York invited the representative of the Holy See to be 



Its History from 1850 to 1876. 303 

a guest of his city, and to visit its establishment. It was 
during his stay here that the Nuncio consecrated the new- 
Bishops of Brooklyn,* Newark, f and Burlington,^: in St. 
Patrick's cathedral. 

Mgr. Bedini now proceeded to the "West. Here he was 
enthusiastically received by the Catholics. But fanaticism 
was aroused to fury. The Italian revolutionists, failing to 
excite public opinion, called to their assistance a kindred, 
but far more powerful organization — the German infidels. 
At Cincinnati, a German paper, in the interest of this party, 
appeared, with savage articles calling the Papal Nuncio " a 
hyena,'' "a human butcher," "a murderer," "the blood- 
hound of Bologne ;" and concluded by fiercely asking if 
" there is no hall, no dagger for a monster — never equalled 
on earth ! " That evening five hundred German infidels 
were about to make an attack on the Archi episcopal resi- 
dence, in which Mgr. Berdini stopped. They were met by 
about one hundred resolute police. A collision occurred. 
Firearms were used. Eighteen men fell dead. And after 
a brief struggle the rioters scattered, leaving many of their 
number in the hands of the authorities. 

In 1854, the representative of the Holy See concluded 
his mission and departed from our shores, deeply impressed 
with the love and veneration shown him by the Catholics of 
America. 

AN INFAMOUS LEAGUE. 

From the outrages against the Papal Nuncio, Americans 
held aloof. It was entirely the work of a band of unprin- 
cipled revolutionary refuge 33. Still, sectarian fanaticism — 
dormant since the riots of 184-i — was again warmed into life 
by the anti-Catholic ravings of these wretches, and especially 



* The Right Rev. John Loughlin, present Bishop of Brooklyn. 

t The Most Rev. James R. Bayley, now Archbishop of Balti- 
more. 

I The Right Rev. Dr. De Goesbriand, still ecclesiastical ruler 
of Vermont. 



304 Catholicity in the United States. 

by the envenomed preachings of Gavazzi. The result was, 
a new coalition was formed against the Catholics. It began 
in the shades of secret oath-bound clubs. The enemies of 
religion, known ten years before as "Natives]' now £>;ave 
their organization a new name without changing its charac- 
ter ; and the "Know-Nothings " soon adopted a regular 
system of provocation and outrage against our faith and its 
professors. The name they chose well characterized this 
class of fanatics whose ignorance was pitiable — who learned 
no truths and forgot no fable. They foolishly believed that 
by destroying churches they would destroy Catholicity.* 

Their first plan was to employ mad preachers to declaim 
against " Popery " in the public streets and squares, in hopes 
of provoking the Catholics, and especially the Irish Catho- 
lics, to resent their insolence. Then after the example of 
1844, they rushed on the Catholics — the alarm was given — 
and the mob hurried to the nearest church already marked 
out in their wicked councils for the vengeance of impiety ! 
New York, Boston, Brooklyn, Newark, St. Louis, Louis- 
ville, and other cities were disgraced by riots and mob rule. 

DESTRUCTION OF CATHOLIC CHURCHES. 

Orr, one of the insane preachers, profanely assumed the 



* The ' ' Natives " pretended to be afraid that Catholics were 
g^oing to destroy the Bible, and they arose to defend it against 
the attacks of "foreign papists ! " Just think of it, ye sensible 
Americans of the Centennial year ! The " Enow-Nothings " were 
also anxious to defend the Bible, and to save the country from 
the invasion of the Pope ! Their constitution was adopted early 
in the summer of 1854. Its object is thus stated in Section I. of 
that document : 

" The object of this organization shall be to resist the insid- 
ious (!) policy of the Church of Rome and other foreign influence 
against the institutions of our country, by placing in all offices 
in the gift of the people, or by appointment, none but native- 
born Protestant citizens. '' 

By their oath the members were especially bound to remove 
" all Roman Catholics and all foreigners from office.' 1 

Gov. Wise, of Virginia, a Protestant, lashed those hypocrites 
and humbugs— not to call them by any worse names — thus : 



Its History from 1850 /<? 1876. 305 

name of the. ""Angel Gabriel," and his path was marked by 
scenes of fire and blood. The mob rushed on two Catholic 
churches in New Hampshire, and destroyed them from top 
to bottom. At Bath, Maine, a furious multitude, led on by 
Orr, reduced the Catholic church to ashes ; and a year after, 
Bishop Bacon — the newly-consecrated bishop of Portland — 
was prevented from laying the corner-stone of a new church 
on the site of that destroyed. 

The German Catholic church at Newark was demolished 
by an Orange procession. Deplorable events occurred at 
Louisville. On the occasion of the elections in that city in 
the summer of 1855, the Know-Nothings wildly attacked the 
Catholics. Houses were burned, or pillaged. More than 
twenty persons perished — some in the flames, others beneath 
the murderous hands of assassins, who spared neither women 
nor children. It was only by handing the keys to the Know- 
Nothing Mayor of Louisville and demanding protection, that 
Bishop Spalding saved his cathedral from the advancing 
mob which loudly threatened to commit it to the flames ! 

THE FATHER BAPST OUTRAGE. 

But the climax of disgrace was reached in the fiendish out- 



"They not only appeal to the religious element, but they 
raise a cry about the Pope. These men, many of whom are 
neither Episcopalians, Presbyterians, Baptists, Methodists, Con- 
gregationalists, Lutherans, or what not — who are men of no re- 
ligion, who have no Church, who do not say their prayers, who do 
not read their Bible, who live God-defying lives every day of 
their existence, are now seen with faces as long as their dark- 
lanterns, with the white of their eyes turned up in holy fear lest 
the Bible should be shut up by the Pope ! Men who were never 
known before, on the face of God's earth, to show any interest in 
religion, to take any part with Christ or His Kingdom, who 
were the devil's own, belonging to the devil's church, are, all 
of a sudden, deeply interested for the Word of God and against 
the Pope ! It would be well for them that they joined a church 
which does believe in the Father, and in the Son, and in the 
Holy Ghost," 



306 Catholicity in the United States. 

rage committed on the venerable Jesuit, Father John Bapst, 
pastor at Ellsworth, Maine. While in the act of hearing 
confessions, he was dragged out of the house, by a party of 
the vilest ruffians, stripped of his clothes, placed on a rail, 
and borne amid the taunts and insults of these hellhounds, 
till the rail breaking, the heroic priest was dashed on the 
ground. They then covered his naked body with melted 
tar, and rolling him in feathers, left him ! And it was 
wretches who called themselves men and Americans that 
committed this dastardly outrage ! A hero and worthy son 
of the Order which produced Xavier and Brebeuf, Father 
Bapst said Mass the next morning. 

A GRAPHIC PICTURE FROM THE PEN OF A MISSIONARY. 

The disgraceful condition of certain portions of our coun- 
try, at this time, cannot be better described than in the 
language of the learned missionary, Rev. Eugene Yetromile, 
D.D.: 

" It was the year of the Know-Nothings, "* he writes, 
" and the Bostonians yet recollect the trouble which this 
secret organization, led by that rascal profanely called the 
Angel Gabriel, caused them. On Sunday evening a mob 
numbering many thousands had come to attack and demol- 
ish St. Mary's church, and to murder the priests in the 
house attached to it. I was obliged to pass through that 
mob to attend a sick call. Had they known who I was, I 
do not know what would have become of me. But I took 
the precaution of disguising myself. 

" I was soon afterwards sent to Maine. My first reception 
in that State often reverts to my mind. It was in the time 
of the outrages at Ellsworth towards Rev. J. Bapst, S.J. 
I was going to him. By steamer I went to Bucksport ; there 
I took the stage for Ellsworth, and I had no objection to be 
known as a priest. We landed at the hotel, and it was 
whispered all around c a priest ! ' 'a priest ! ' Some corn- 



Letter to the author. 



Its History from 1850 to 1876. 307 

menced to bark at me, others to laugh, others to sneer, others 
to threaten and snap their lingers at me. I wondered whether 
I was in a town of dogs, savages, or wild animals ! * * 1 
simply asked where the priest's house was. It was indicated ; 
and when I reached it, I found all the windows smashed, 
and learned from the housekeeper, who was sick, that the 
day before, the mob had assailed the house with stones, and 
"smashed many things ; and that Father Bapst had gone to 
Bangor. By telegraph I received a message to go to Bangor. 
At nine p. m. I went to the hotel to engage the stage for 
Bangor at one o'clock a. m.; and in returning to the house, 
I was followed by a number of men, threatening me. I was 
alone and the street was solitary. They walked behind me 
threatening and cursing the priest. I stopped to let them 
pass on, which they did, but they finally stood at the corner 
where I was to turn to the right for the house. Perceiving 
their wicked intention, I determined not to go to the house, 
but to continue my way up hill, feigning to go elsewhere. 
I wore a white duster and a white straw hat. Having 
reached them, I continued upward without turning for the 
house. They were staring at me, and I heard one saying to 
the other ; ' This is not the priest.' At a safe distance I 
stopped under a tree from which I could see them by the 
moonlight, without being observed. After some time I saw 
the party going back. I then crossed a field and went to the 
house. At one a. m. the stage called for me, and I was glad 
to get out of Ellsworth. 

" I must add, that after the affair of Ellsworth, when they 
tarred and feathered Father Bapst, I attended that mission, 
and twice I saw the tar and feathers intended for me ; but 
I had organized a number of good Irishmen who gave a 
sound thrashing to the leaders of the mob, which scattered 
like sheep, and that ended the trouble. I need not mention 
that they threatened to shoot me." 

A DEATH WITH NO DE PROFUNDIS. 

A sketch of Know-Nothingism and all its acts of vandal- 



308 Catholicity in the United States. 

ism, and hostility towards Catholicity, would fill a volume. 
For a time it boldly stalked around every corner of our 
cities, visited religious houses, made iniquitous laws in rela- 
tion to ecclesiastical property, insulted the ancient Faith, 
burned churches with impunity, and audaciously ruled legis- 
latures ! And after covering the United States with shame 
and disgrace, it spent itself, died, and went the way of all 
iniquity, leaving behind nothing save a name of reproach — 
a name synonymous with the lowest ignorance and ruffian- 
ism ! 

PERSECUTION AND PROGRESS. 

Catholicity but grew and expanded amid the fierce and 
violent sea of storms which surged around the American 
Church. One result of the Know-Nothing movement was 
to drive thousands of good, sensible people into the true 
fold. Truth, like a beautiful star, shone out amid the 
clouds of intolerance and persecution. Grand edifices, con- 
secrated to religion, arose as they never did before. In 1 855, 
the superb Cathedrals of St. Paul at Pittsburg, and St. 
Joseph at Buffalo, were solemnly dedicated. The new dio- 
ceses of Fort Wayne, Alton, and Marquette were erected in 
1857 ; while the following year witnessed .the ceremony of 
laying the corner-stone of St. Patrick's cathedral, New York, 
by Archbishop Hughes, in the presence of over one hun- 
dred and fifty thousand persons. It was also at this period 
that our Holy Father Pius IX. was pleased to confer the 
rank of primacy, for the time being, on the see of Balti- 



THE CHURCH AND THE CIVIL WAR. 

A few years passed by, and the fearful rumble of civil 
war was heard. The ravings of sectarian ministers and 
political demagogues did much to hasten the awful catas- 
trophe. Thank God, the same cannot be said of Catho- 



This privilege was conferred in 1858. 



Its History from 1815 ft? 1876. 309 

licity. The sublime mission of the Church is to proclaim 
glad tidings of peace to man — not to preach strife and hatred 
among brethren. And those who worshipped in the Catholic 
chnrches of the United States during the spring and sum- 
mer of 1861 " would never have supposed, from anything 
heard within their walls, that the trumpet had sounded 
through the land ; that armies were gathering and camps 
were forming ; that foundries were in full blast, forming 
the implements of death ; that artificers were hard at work, 
fashioning the rifle and the revolver, sharpening the sword, 
and pointing the bayonet ; that dock-yards rang with the 
clang of hammers, and resounded with the cries of myriads 
of busy men — that America was in the first throes of des- 
perate strife."* 

The spirit and position of the Church was well explained 
in the Pastoral Letter of the third Provincial Council of 
Cincinnati, which assembled in May, 1861 : 

" It is not for us," say the Fathers of that Council, " to in- 
quire into the causes which have led to the present unhappy 
condition of affairs. This inquiry belongs more appropriately 
to those who are directly concerned in managing the affairs 
of the Republic. The spirit of the Catholic Church is emi- 
nently conservative ; and while her ministers rightfully feel 
a deep and abiding interest in all that concerns the welf are 
of the country, they do not think it their province to enter 
into the political arena. They leave to the ministers of the 
human sects to discuss from their pulpits and in their eccle- 
siastical assemblies the exciting questions which lie at the 
basis of most of our present and prospective difficulties. 
Thus, while many of the sects have divided into hostile 
parties on an exciting political issue, the Catholic Church 
has carefully preserved her unity of spirit in the bond of 
peace, literally knowing no North, no South, no East, no 
West. • Wherever Christ is to be preached and sinners to 
be saved, there she is found with ministrations of truth and 



Maguire. 



310 Catholicity in the United States. 

mercy. She leaves the exciting question referred to pre- 
viously, where the Apostle of the Gentiles left it, content- 
ing herself, like him, with inculcating on all classes and 
grades of society the faithful discharge of the duties belong- 
ing to their respective states of life, knowing that they will 
have to render a strict account to God for the deeds done 
in the flesh ; that this life is short and transitory, and that 
eternity never ends. Beyond this point her ministers do 
not consider it their province to go, knowing well that they 
are the ministers of God, who is not a God of dissension, 
but of peace and love." 

The clash of arms, the fierce contest, the deadly struggle 
unhappily began. But as time went on, and the war pro- 
gressed with varying fortunes, and fury possessed the hearts 
of a mighty people, still, should a stranger enter a Catholic 
temple, he could scarcely believe in the existence of the 
storm that raged without. The only signs of the tremen- 
dous conflict were the many sable robes, the sad livery of 
woe worn by women and children — the mothers, wives, or 
orphans of soldiers who had fallen in battle. It is in days 
of darkness and misfortune that the sublimity of the true 
Faith shines out in all its brightness. The Catholic Church 
of America was neither bewildered by the noise and smoke 
of battle, nor did she lose her heavenly charity at the sight 
of scenes of blood. She simply fulfilled her mission, the 
same as that of the Apostles of old — she preached the word 
of God in peace and lovingness. 

CATHOLIC CHARITY. 

" My diocese," wrote Dr. Spalding, Bishop of Louisville, 
"is cat in twain by this unhappy war, and I must attend 
to souls, without entering into the angry political discus- 
sions." 

The fearless Catholic priest cheered and consoled the last 
moment of the dying soldier. The angelic Sister of Charity 
soothed suffering, and battled near the bed of death, " What 
our noble Sisters did," says an eloquent writer^ "around 



Its History from 1850/0-1876. 311 

these beds of agony to alleviate human suffering has not 
been written. Their deeds belong to God's history, and 
when the final reckoning is made, they perhaps may weigh 
more than victories won or battles lost. In the hospi- 
tals of Louisville alone they baptized over six hundred men, 
who, when the world was fading from sight, sought the 
light of Heaven." * 

Often, when death approached and the experienced eye 
of the Sister beheld it coming, she would kindly ask the 
soldier if he wished to see a clergyman. The answer fre- 
quently was, that he belonged to no religion. Ci Then will 
you become a Catholic?" And from hundreds of sick 
beds the reply was : " I don't know much about religion, 
but I wish to die in the religion of the Sisters." And often 
the dying man, when asked if he believed in the Holy 
Trinity, would turn to the Daughter of Charity, who stood 
by his bedside, and inquire : " Do you, Sister % " On her 
answering, " Yes, I do," he would say, " Then I do — 
whatever the Sister believes in, I do." And thus would the 
soldier who had faced cannon and braved the terrors of 
battle make his last confession of faith. 

" The greatest, the best, and the most learned of our prel- 
ates," writes Bishop Spalding in his journal of July 8, 
1864, " was found dead in his bed this morning. The ven- 
erable Dr. Kenrick is no more in this world, but is doubt- 
less in Heaven, praying for us." 

During the subsequent year, the great and good Arch- 
bishop Hughes passed to a better world. Well might the 
suffering American Church mourn ! She had lost her tw^o 
greatest sons ; they were "men of renown, and our fathers 
in their generation." Dr. Spalding of Louisville succeeded 
Archbishop Kenrick in the see of Baltimore; while Dr. 
McCloskey of Albany was appointed successor to Arch- 
bishop Hughes. 



*Rev. J, L. Spalding, S.T.L.: "Life of Archbishop Spald- 



312 Catholicity in the United States. 

The outlook now appeared gloomy, and despair almost 
took the place of hope in many a brave breast. u The fu- 
ture of our Church, as of our country,' ' wrote Archbishop 
Spalding at this time, " is very uncertain. Everything looks 
dark. But the Church will stand, however persecuted. 
Deus Providebit H It was in those days of storm and strife 
that the magnificent cathedral of Philadelphia was dedi- 
cated. The peaceful ceremony shone out like a ray of hope 
from amid the dark clouds of war and disaster. 

After a conflict of four long years, the sound of battle 
slowly died away. The awful struggle and carnage had 
ended, leaving behind a prostrate land, and scenes of ruin 
and desolation. 

THE SECOND PLENARY COUNCIL. 

With the approval of Pius IX., the second Plenary 
Council of Baltimore was convoked in 1866. This memo- 
rable event exhibits the vitality of the American Church. 
The great national crisis had broken the sects in pieces. In 
fact, when all else was shattered, Catholicity alone re- 
mained a unit ! It now became necessary that the collective 
wisdom of the Church in the once more United States 
should determine what measures should be adopted in order 
to meet the new phase of national life which the result of 
the war had just inaugurated. Archbishop Spalding pre- 
sided over the Council, which met in October. Seven 
Archbishops, thirty-eight Bishops, three mitred Abbots, 
and over one hundred and twenty theologians took part in 
the deliberations.* Rarely has Home herself witnessed a 
more august assembly, and more rarely still, one so remark- 
able in its character. Even in point of numbers, it was one 
of the very largest assemblies of prelates since the Council of 
Trent. 

The Council lasted two weeks. The decrees of the 



* Of the forty-nine mitred prelates, sixteen were natives of 
America, nine Irish, twelve French, two Flemish, three Spanish, 
two Swiss, and two German. 



Its History from 1850/0 1876. 313 

Fathers form the best multum in jpa/rvo of ecclesiastical 
law on this side of the Atlantic* Among other desirable 
measures, the prelates expressed an ardent wish to see a 
Catholic University established in our country; and peti- 
tioned the Holy See for the erection of many new dio- 
ceses. 

The people of the United States beheld this majestic and 
venerable assembly with admiration. " The country had just 
come forth from a most terrible crisis, in which many an- 
cient landmarks had been effaced, and the very ship of State 
had been wrenched from her moorings. Rouse had been 
divided against house, and brother's hands had been raised 
against brother. The sects had been torn asunder, and still 
lay in confusion and disorder, helping to widen the abyss 
which threatened to engulf the nation's life. Half the 
country was waste and desolate ; the people, crushed, bowed 
beneath the double weight of the memory of the past, 
which could no more return, and of the thought of the 
future, which seemed hopeless. On the other side there 
was the weariness and exhaustion which follow a supreme 
effort, and the longing for peace and happiness after so 
much bloodshed and misery. 

u All were ready to applaud any power that had been able 
to live through that frightful struggle, unhurt and un- 
harmed ; and when the Catholic Church walked forth before 
the eyes of the nation clothed in the panoply of undimin- 
ished strength and of unbroken unity, thousands who but 
a while ago would have witnessed this manifestation of her 
power with jealous concern, now hailed it with delight as 
a harbinger of good omen. Then it must be confessed, too, 
that during the war, men had seen more of the Church, and 
having learned to know her better, had come to love her 
more. There was not a village throughout the land where 



* Besides the "Acts" of the Council, see an excellent little 
work by Rev. Professor Smith of Seton Hall College, entitled 
Notes on the Second Plenary Council of Baltimore." 



314 Catholicity in the United States. 

some brave soldier, not a Catholic, was not found to speak 
the praises of her heroic daughters, who, while men fought, 
stood by to stanch the blood." * 

During the long conflict, however, the Church, especially 
at the South, suffered severely. At the termination of the 
struggle, the diocese of Charleston, S. C, had but one priest, 
and most of its churches were levelled to the ground. " The 
war," writes a distinguished prelate, " had a most injurious 
effect on our old Maryland Catholic families."f 

NEW DIOCESES — THE VATICAN COUNCIL. 

The Holy See after approving the decrees of the Second 
Council was pleased, in 1868, to erect the following new 
dioceses : Rochester, Green Bay, Harrisburg, Scranton, La 
Crosse, Columbus, St. Joseph, Wilmington, Grass Yalley, 
and the Vicariates of Colorado and Arizona. 

In December, 1869, the great Ecumenical Council of the 
Yatican began its sittings. The United States was repre- 
sented by forty-nine prelates — men who were devoted, head 
and heart, to the highest interests of the Church. Their 
record is as honorable to Catholicity as it is glorious to our 
Church and country. 

The American Church, in the year 1872, wept over the 
death of four of her tried and ablest sons — Archbishop Spald- 
ing of Baltimore, Bishop McGill of Richmond, Dr. Michael 
O'Connor and Father Peter John De Smet of the Society 
of Jesus. Most Rev. James Roosevelt Bayley was nomi- 
nated to fill the vacant see of Baltimore, while Dr. James 
Gibbons was appointed to the see of Richmond. 

THE FIRST AMERICAN CARDINAL. 

The Catholics of the United States have ever proved their 
devoted attachment to the Holy See ; and in return, the 
glorious Pius IX. loves his American children. In the spring 
of 1875, he conferred a memorable honor on our Church. 
The venerable John McCloskey, Archbishop of JSTew York, 

* "Life of Archbishop Spalding." 

t Letter of Archbishop Bayley to the author. 



Its History from 1850 ^1876. 315 

was raised to the dignity of the Cardinalate ; and on the 27th 
of April, in St. Patrick's cathedral, were witnessed cere- 
monies, which in beauty and grandeur, surpassed anything 
ever seen on the American continent. They marked an 
epoch in the history of the New World. When all was 
over, and the countless multitude knelt, the humble and illus- 
trious prince of the Church uttered his blessing ; and, truly, 
it was the first Cardinal's benediction ever given in America ! 

While New York was thus honored, Boston, Philadelphia, 
Milwaukee, and Santa Fe were raised to the rank of met- 
ropolitan sees. The beautiful cathedral of Boston was 
recently dedicated ; and the great St. Patrick's cathedral of 
ISTew York, rapidly approaches completion. Grand monu- 
ments of the Faith adorn other cities. Thus on all sides the 
Church marks her course with achievements of art dedicated 
to religion. She builds for eternity. Her life and activity re- 
ceive their impulse from above. As an element in our 
country's growth, strength, and civilization, the Catholic 
Church has far outstripped all competitors. By the latest 
official statements she numbers among her devoted children, 
one Cardinal, ten Archbishops, fifty-eight Bishops, above five 
thousand priests,and a Catholic population of over six millions. 

The following table, however imperfect, requires neither elabor- 
ate explanations, nor eulogistic phrases of introduction. "With 
a simple and condensed eloquence, it points out the mighty- 
march of the Faith from the memorable day when Charles Car- 
roll of Carrollton put his honored name to the Declaration of In- 
dependence down to the Centennial Anniversary of the Nation's 
freedom. In the progress of Religion, in the trials and triumphs 
of Catholicity, we can clearly recognize the hand of the good and 
all-powerful God. When we look back at the unsurpassed labors 
of His American apostles, and the toils of the faithful who served 
Him in the wilderness, and amid sufferings and persecutions, we 
may well exclaim : 

" Nothing great is lightly won, 
And nothing won is lost." 

While leaving the reader to examine a century of the Faith's 
progress, and to mourn losses not marked among the gains, we 
pass on to review the labors of Catholicity in other fields. 



3 1 6 Catholicity in the United States* 



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MOST REV. FRANCIS PATRICK KENRICK, D.D.* 

" The love of God is honorable wisdom. ,, —Eccles. 

Archbishop Kenrick was one of the great, good, and gentle- 
hearted men of the nineteenth century. The son of excellent 
Catholic parents, he was born at Dublin, Ireland, in 1796. On 
completing his collegiate course, he was chosen to be one of 
those who had the privilege of studying at Rome, in the re- 
nowned University of the Propaganda. The seven years he spent 
there were years of close study, untiring preparation, and 
thorough self-culture upon the model of the saints. 

Graduating with high honors, Doctor in Divinity, he was soon 
after sent on the American mission to fill the chair of professor 
of theology in the Seminary of St. Thomas,! at Bardstown, Ken- 
tucky. Here, his superior mental endowments, profound ac- 
quaintance with sacred science, familiarity with the writings of 
the Fathers, the decrees and canons of the Church, and Holy 
Scripture, made him the admiration of all who knew him. Bishop 
Flaget loved the young Doctor as a father loves his child. He 
prized him as the jewel of his diocese. 

At once, Dr. Kenrick became a recognized champion of the 
Faith. The learning and eloquence which shone in his discourses, 
delivered during the Jubilee of 1826-27, so irritated sectarian min- 
isters that he was obliged to notice their imprudent attacks. 
Rev. Dr. Blackburn, President of the Presbyterian College at 
Danville, Ky., publicly assailed the doctrine of the Real Presence. 
Dr. Kenrick soon silenced him. A Methodist minister boldly 
came forward, but he proved to be a small object in the hands 
of the Propaganda graduate. A minister of the Anglican Church 
met even a worse fate. Finally, a Presbyterian preacher, more 
ardent than prudent, ventured to attack Dr. Kenrick publicly, 
but was answered so triumphantly on the spot, and before the 
same audience, that when the poor man arose to speak in re- 
joinder, he was abandoned by all — Protestants as well as Catho- 
lics. Many conversions to the true faith resulted from the young 
priest's lectures and discussions. 



* From Dr. R. H. Clarke's " Lives of the Deceased Bishops," Vol. I. 

t One of his pupils in this institution was afterwards his immediate succes- 
sor in the metropolitan see of Baltimore— the learned and amiable Archbishop 
Spalding. 

(317) 



318 Catholicity in the United States. 

As a pulpit orator, Dr. Kenrick had few equals in this or any 
other country. An eminent Protestant gentleman, who often 
heard him, after he became Bishop of Philadelphia, used to say 
that in beholding him " he thought he saw Paul addressing the 
Areopagus at Athens." 

He attended the first Provincial Council of Baltimore, in 1829, 
as theologian to Bishop Flaget. The advanced age of Bishop 
Conwell, of Philadelphia, and the deplorable difficulties into 
which his diocese was plunged, pointed out to the Council the 
necessity of a coadjutor. The choice fell upon Dr. Kenrick, and 
the Holy See ratified the action of the bishops. He was conse- 
crated Bishop of Arath in partibus and coadjutor of Philadel- 
phia, in June, 1830. 

The difficulties of his position would have appalled almost any 
other man. He was far from being welcomed by any party in 
Philadelphia. The old Bishop and his adherents were not satis- 
fied ; indeed, Dr. Kenrick was hastily invited to leave the epis- 
copal residence, which he did. From the lay trustees he might 
expect no friendship. They, in their self-constituted greatness, 
did not wish their authority to be overshadowed by a mitre ! 
But Dr. Kenrick understood his position, and he was not the 
sort of man to be trifled with. He felt that he had none but Cod 
to rely on. For him that was enough. He rented a house on 
Fifth street, proclaimed himself pastor of St. Mary's, and inter- 
dicted the church as the trustees would not recognize him. And 
though he had scarcely enough money to buy his meals, he com- 
menced an ecclesiastical seminary in the upper room of his resi- 
dence. 

He soon brought the rebellious trustees of St. Mary's to a sense 
of duty. At first, they were exasperated. Their rage scarcely 
knew bounds. But Dr. Kenrick, wearing his cassock and cross, 
attended an evening meeting of pew-holders, called by the trus- 
tees. Dr. Hughes, then a priest in Philadelphia, tells us what 
the young Bishop did. " Gloria in JExcelsis Deo,'''' wrote the 
future Archbishop of New York, ' ' the neck of the bad principle 
was broken last night. Dr. Kenrick attended the meeting him- 
self. * * * He made them eat their own words. * * * He 
told them they must not dare to control him in the exercise of 
his episcopal authority. * * * They are at his feet. * * * 
It is the first time within ten years that an attempt has been 
made to pluck up the root of the schism — and I assure you, Dr. 
Kenrick did it with a giant's hand." 

With the trustees of old St. Paul's, Pittsburg, he had still 



Its History from 1850 to 1876. 319 

further difficulties. "We built the church !" they exclaimed. 
"What right has the Bishop to it ?" "Gentlemen," said Dr. 
Kenrick, " the church is yours. You have a perfect right to do 
what you please with it. You may make of it, if you will, a fac- 
tory, and I shall not interfere. But there is one thing which I tell 
you, and it is this : Jf you wish it to be a Catholic church you must 
comply with the requirements of the law, which I have laid before 
you. Now do as you please. ." The people at once rallied to the 
support of their Bishop, and the trustees were quickly brought 
to their senses. 

In connection with this Pittsburg affair an anecdote is related. 
"What's the matter?" said a genial old Irishman, as he met 
several persons who, after leaving the church, were loudly rav- 
ing over Dr. Kenrick's address. "Didn't you hear?" they re- 
plied. ' ' The Bishop wants to take our church from us ! " " In- 
deed ! " he said, " and will he take it over the mountains with 
him ? " (An expression used in allusion to crossing the Allegha- 
nies to Philadelphia.) " Oh, of course not," was the reply. 
"And do you think," continued the old gentleman, " that if he 
gets it he will let us into it ? " " Oh, of course he will," was the 
answer. "And hear Mass there?" "Well, yes." "And go 
to confession and say our prayers ?" " Oh, of course, of course." 
"Arrah ! then," concluded the old gentleman, "what else do 
we want with it ! On these terms he may have it, and welcome ! " 

The vast labors of Dr. Kenrick as bishop and archbishop can- 
not be told in a few pages. When he came to Philadelphia in 
1830 there were but five churches and ten priests in the city. The 
rest of the diocese was also poorly provided. When he was 
transferred to Baltimore in 1857, he left to his successor 101 
priests and 46 seminarians, 94 churches, besides a splendid array 
of male and female Religious Orders, and of Catholic institu- 
tions. The humble seminary which the learned Bishop began 
in an upper room, soon found enlarged quarters, and it is now 
widely known as the Theological Seminary of St. Charles Borro- 
meo. 

In 1844, he beheld the long-gathering and long-threatening 
clouds of religious bigotry break at length in a terrific storm 
over the Church of Philadelphia, leaving behind ruins and de- 
vastations, appalling by their magnitude and atrocity. During 
this sacrilegious reign of terror, Bishop Kenrick's voice was only 
heard exhorting his persecuted flock " to follow peace and have 
charity." 

In the fall of 1851, Dr. Kenrick was transferred to the metro- 



320 Catholicity in the United States. 

politan seo of Baltimore, left vacant by the death of Archbishop 
Eccleston. At the same time, the Holy See appointed him Apos- 
tolic Delegate, with the right of presiding over the National 
Councils of the United States. The first great act of Archbishop 
Kenrick was to summon together the Prelates of this Republic, 
in May, 1852, and he was the first to preside over so august an 
assembly. At the invitation of Pius IX. , he repaired to Rome, in 
1854, to take part in the deliberations which resulted in the dog- 
matic definition of the Immaculate Conception. He rejoiced in 
that crowning glory to the devotion of the Most Holy Mary. 

The remainder of his life was spent in good works of all kinds. 
The literary and theological master-pieces which he left behind 
proclaim his industry, his prodigious learning, and the fertility 
of his gifted pen. ' ' Yet the composition of these learned works, " 
says Rt. Rev. Dr. O'Connor, "never interfered with the dis- 
charge of official duty ; they never prevented him from being 
ready to receive and entertain any that called on him. If even 
a servant girl came to visit him, he would lay down his pen, let 
her feel at home as long as she wished to stay, and then resume 
it when she thought fit to retire." 

The Archbishop also gave much of his time to the confessional. 
His familiarity with the French, German, Spanish, and Italian 
languages caused him to be surrounded by penitents who spoke 
these tongues. 

When the late civil war broke out, Dr. Kenrick deplored the 
ruin which it entailed on a once happy and united country. He 
ceased not to pray for peace. His gentle heart was filled with 
anguish when he heard of the rage of contending hosts and the 
fearful slaughter on the battle-fields. Indeed, it has been thought 
that his death, which followed the bloody day of Gettysburg, 
was hastened by this cause. He went to bed in perfect health. 
"With placid countenance," says Bishop O'Connor, "and his 
hands crossed over his breast, in one holding his scapular, he 
was found dead in the morning — a form of death, terrible indeed 
to those forgetful of God, but a great grace to one who like him 
died daily, living every day ready for the call. * * * He has 
gone, but such men live forever. In the history of the Catholic 
Church in the United States, the chapter which records the life 
of Archbishop Kenrick will adorn one of its brightest pages." 



MOST REV. JOHN HUGHES, D.D.* 

" Virtue is bold, and goodness never fearful. 1 '— Shakespeare. 

"The mysterious hand which governs the universe," says 
Balnies, ' ' seems to hold an extraordinary man in reserve for 
every great crisis of society." It is in this light that we view 
Archbishop Hughes and his illustrious career. 

John Hughes was born at Annaloghan, near the market-town 
of Augher, County Tyrone, Ireland, on the 24th of June, 1797. 
His parents, Patrick Hughes and Margaret McKenna, were in 
comfortable circumstances, but especially respected for their 
virtue and intelligence. His father was better educated than 
most men of his class ; while his mother was remarkable for a 
refinement of character far beyond her position and opportuni- 
ties. John was early sent to school near his native place, with 
a view to his entering the priesthood. Here he was well 
grounded in English branches, but had not the advantage of 
the classics. 

A reverse of fortune compelled his father reluctantly to with- 
draw the youth from school, and set him to work with his 
brothers on one of the farms, of which he conducted two. In 
the midst of his labors, John fondly and earnestly thought of 
his true vocation. " Many a time," he afterwards told a friend, 
''have I thrown down my rake in the meadow, and kneeling be- 
hind a hayrick, begged of God and the Blessed Virgin to let me 
become a priest." He increased his opportunities for study by 
reviewing at night all that he had learned at school. The per- 
secutions which Catholics then suffered in Ireland were keenly 
felt by Mr. Hughes and his family, and by none more than by 
the ardent John, who was open in his expressions of disgust and 
indignation. He warmly seconded his father's inclination to 
emigrate to America. 

In 1816, Mr. Hughes, senior, landed in America, and settled 
at Chambersburg, Pa., and there John, then in his twentieth 
year, soon joined him, and the rest of the family followed the year 
after. The future Archbishop first found employment with a 
gardener and nurseryman on the eastern shore of Maryland, 
and afterwards worked successively at Chambersburg and Em- 



* From the "Life of Archbishop Hughes," by John R. G-. Hassard ; Dr. 
Clarke's " Lives of the Deceased Bishops," Vol. IL, and various other sources. 
21 Oi) 



322 Catholicity in the United States. 

mittsburg, turning Ills hand to any honest labor that presented 
itse]f. At one time, he toiled as a day-laborer on a little stone 
bridge over a small stream on the road from Emmittsburg to 
Taneytown. But he never lost sight of his vocation for the 
priesthood, and his object in going to Emmittsburg was to be 
on the watch for an opportunity to enter the College of Mount 
St. Mary, then little more than a rude academy, under the 
charge of Rev. Fathers Dubois and Brute, afterwards Bishops of 
New York and Yincennes. Several refusals and disappointments 
but strengthened the young man's admirable resolution. At 
length, in the fall of 1819, he was taken into the College on con- 
dition of superintending the garden in return for his board, 
lodging, and private instruction. While bis garden duties were 
faithfully discharged, he employed his hours of study to the best 
advantage. 

In 1820, being in his twenty third year, Mr. Hughes was re- 
ceived as a regular student of the college. He was untiring in 
his application. With great success he passed through the 
routine of teacher, at the same time that he rapidly acquired 
Latin, Greek, and mathematics. Though he became proficient 
in these, they were never his favorite studies — he viewed them 
simply as the means to an end. It was in the congenial realms 
of theology, philosophy, logic, and history, that his soul seemed 
to expand. He also occasionally preached, and wrote poetry. 
It is said, however, that his first sermon gave much brighter 
promise of a future divine, than his maiden verses gave of a 
future poet. Under the saintly Brute, who continued his affec- 
tionate counsellor throughout life, Mr. Hughes made rapid pro- 
gress in learning and solid virtue. 

In the fall of 1826, he was elevated to the priesthood by Bishop 
Conwell, in St. Joseph's church, Philadelphia. For several years 
he labored zealously on various missions. His great prudence 
enabled him to avoid#getting mixed up with the lamentable dif- 
ficulties of the times. He soon learned the evil effects of trustee- 
ism, and the lessons thus early impressed on his mind, gave him 
that knowledge and experience which afterwards led him to 
destroy the system in the diocese of New York. 

He soon became eminent as a pulpit orator. There was a 
something — a magnetism about the noble-looking young priest, 
and his soul-stirring discourses, that attracts crowds to hear him. 
Bishop Conwell was delighted with him. The aged prelate 
would frequently say: "We'll make him a bishop some day." 
As a controversialist, he was also noted. * In 1829. he founded St. 



Its History from 1850 to 1876. 323 

John's Orphan Asylum, and about this time he seems to have 
been unofficially proposed at Rome as Bishop of Philadelphia; 
but the choice fell on Dr. Kenrick. The emancipation of the 
Catholics of Ireland in 1829, was hailed with joy by thousands 
in America, but by none more than by Rev. Mr. Hughes. 
Through life he was devotedly attached to his native Isle, whose 
wrongs he saw and deeply felt in his youth. Of Daniel O'Con- 
nell he was an enthusiastic admirer. 

The following extract from a private letter gives us an insight 
into one of the secrets of that success which appeared to follow 
the future Archbishop of New York, like his shadow. It was 
addressed to the newly-appointed Bishop Kenrick, by his pupil, 
young M. J. Spalding,* then on his way to the Propaganda, and 
is dated May, 1830: "I have had the good fortune to meet 
with Rev. Mr. Hughes. I handed him your letter, to which I 
am indebted for the kind manner in which he received me. He 
is a gentleman of the most polite and engaging manners, blend- 
ing the amiable modesty and reserve of the priest with the easy 
deportment of the man of the world. He has, I think, a bright 
future before him."f 

In 1832, the celebrated Hughes and Breckenridge controversy 
occurred. The Rev. John Breckenridge was a Presbyterian 
minister. Through the columns of The Christian Advocate, he 
made a series of bold attacks on the Catholic Church, and even 
challenged priests or bishops to meet him "on the whole field of 
controversy between Roman Catholics and Protestants/' For a 
time no attention was paid to Mr. Breckenridge's taunting chal- 
lenge; but, on a certain pressing occasion, one of Father Hughes' 
own flock pledged himself that his pastor would meet the great 
champion of the Reformation. The gentleman informed the 
zealous young priest of his promise. " Since you rely upon we," 
was the reply, " I will not fail you.^ And he did not fail. Min- 
ister Breckenridge never challenged another Catholic priest. 
The event gave Father Hughes an enviable fame. It at once 
placed him in the front rank as a man of sharp and powerful 
intellect, and unsurpassed skill in debate. 

It was at this period that he established, and for a time edited, 
the Catholic Herald, and built St. John's church, then the favor- 
ite and by far the most elegant Catholic place of worship in 
Philadelphia. 



* Afterwards Archbishop of Baltimore, 
t " Life of Archbishop Spalding." 



324 Catholicity in the United States. 

Father Hughes was suggested for the bishopric of Cincinnati 
in 1836, and it was only by a curious misunderstanding at Rome 
that he was not appointed.* In January, 1838, he was consecra- 
ted coadjutor* to his old master, Dr. Dubois, in ISSew York, with 
the title of Bishop of Basileopolis in partibus. In the following 
year, powers of administration were conferred upon him, and on 
the death of Bishop Dubois, he succeeded to the full dignity of 
Bishop of New York. His rule from the first was active and 
vigorous. He grappled with the evils of trusteeism, and the pre- 
tentions of the lay trustees at the Cathedral, at St. Peter's, and 
elsewhere were quickly disposed of. In 1840, he founded St. 
John's College, at Fordham, since the honored Alma Mater of 
hundreds of clergy and laity. He also visited Europe to get 
money and missionaries for his diocese ; and, on his return, 
entered into the movement already started by the Catholics of 
New York to obtain a share of the common school fund for the 
support of their schools. In a memorable debate before the 
Common Council, in the fall of 1840, he discussed the whole ques- 
tion, and opposed alone eminent counsel representing the Public 
School Society, and five prominent clergymen from various Prot- 
estant denominations. The Bishop's efforts on this occasion are 
among his ablest productions. Though defeated by the Com- 
mon Council, he carried the question to the Legislature, and it 
became an issue in the next election (1841), when Dr. Hughes 
caused the Catholics to nominate a ticket of their own. Secta- 
rian prejudice was aroused to fury. And as the great Catholic 
champion of the occasion, the Bishop had his hands full of con- 
troversies, which, however, he conducted with matchless argu- 



* As suitable candidates for the see of Cincinnati, Rev. Messrs. Hughes and 
Purcell were nominated on the same list. So equal were their claims that the 
authorities at Eome were at a loss to decide as to which should he appointed. 
The celebrated Bishop England was there then. The Cardinal Prefect of the 
Propaganda meeting him one day, asked him if he could mention some paiticu- 
lar, however trifling, to turn the scales in favor of one or the other nominee. 
After a moment's thought, Dr. England replied : " There's one point, your 
Eminence. Mr. Hughes is emphatically a self-made man, and perhaps on that 
account more acceptable to the people of a Western diocese than Mr. Purcell." 
" Ah ! " said the Cardinal, " I think that will do." Meeting Dr. England the 
next day, he said : " Well, Bishop, the question is settled. As soon as I told 
the Cardinals what you said about Mr. PurceWs being a self-made man, they 
unanimously agreed upon him, and the nomination will at once be presented 
to his Holiness for approval." 

" I was about to explain the mistake," said Bishop England afterwards to a 
friend, " but I reflected that it was no doubt the work of tbe spirit of God, and 
was silent." 



Its History from 1850 /# 1876. 325 

ment, bold defiance, and unruffled courage. The result of this 
agitation was the overthrow of the Public School Society, and 
the establishment, substantially, of the system which now pre- 
vails. From this period forward the erection of Catholic schools 
became one of the chief labors of the great prelate's life. 

In 1844, the fiendish spirit of Know-Nothingism filled Phila- 
delphia with scenes of fire and blood. The undaunted courage 
and fearless energy of Bishop Hughes alone prevented the same 
scenes from being enacted in New York. He counselled peace. 
He warned the Mayor of the city. But, at the same time, he 
boldly resolved, if necessary, to die with his flock in defense of 
the churches. The latter were guarded by faithful men, ready 
to shed the last drop of their blood in defense of God's altars. 
Ruffianism quailed at this unflinching attitude of the Catholics 
and their great spiritual chief. The apprehended outbreak spent 
itself in wild threats of assassination against Dr. Hughes, and in 
a fierce newspaper warfare, in which the leaders of Know-Noth- 
ing violence against Catholics found in him a champion able to 
defend his own camp, and capable of carrying the war into the 
enemy's country. 

In the meantime, he establish ed schools, continued his bat- 
tles with unruly trustees, introduced the Jesuit Fathers, Chris- 
tian Brothers, Ladies of the Sacred Heart, and other societies, 
and urged his clergy to renewed efforts in the cause of true edu-* 
cation. During the war with Mexico, President Polk proposed 
to send Dr. Hughes as a special peace envoy to the Mexican Re- 
public, but he refused the misson. 

Though one of the most devoted citizens of the United States, 
Dr. Hughes never forgot his native land. He loved it with his 
last breath. In 1847, when the famine was raging in Ireland, he 
sent the collections just taken up for his Theological Seminary, 
amounting to $14,000, to relieve his unhappy countrymen. He 
was a noble patriot, and was greatly mortified by the failure of 
the '48 movement. 

At this period he was invited to preach before Congress in the 
Capitol at Washington. He took as his subject : " Christianity, 
the only Source of Moral, Social, and Political Regeneration." 
Indeed, his sermons, lectures, essays, and letters, almost number- 
less, astonish and puzzle the mind, as to how a prelate of his 
active life could find time to throw off such rich productions, 
solid as they are brilliant. 

In 1850, Dr. Hughes was appointed Archbishop, receiving the 
pallium from the hands of the Holy Father himself. The United 



326 Catholicity in the United States. 

States Minister at Rome was unofficially instructed from Wash- 
ington to urge his creation as Cardinal. The venerable Arch- 
bishop was one of the American prelates present in the Eternal 
City at the definition of the dogma of the Immaculate Concep- 
tion, in 1854 ; and at that event no Catholic heart beat with 
more joy than his own. 

In 1858, he began the erection of the new St. Patrick's cathe- 
dral ; and the following year manifested his warm sympathy for 
the Holy Father in his trials. At this period he issued an in- 
spiring pastoral on the subject, which was so gratefully re- 
ceived by Pius IX. that he ordered it to be printed at the Prop- 
aganda in Italian and English — a distinction never before con- 
ferred on any other pastoral at Rome.* 

At the beginning of the civil war, Archbishop Hughes was fre- 
quently consulted by Secretary Seward and President Lincoln. 
In 1861, he was sent by the Government on a special mission to 
Europe. Of the object of this journey he wrote to Cardinal 
Barnabo : "My mission is a mission of peace between Prance 
and England on the one side and the United States on the other. 
I made known to the President that if I should come to Europe 
it would not be as a partizan of the North more than of the South ; 
that I should represent the interests of the South as well as of 
the North ; in short, the interests of the United States, just the 
same as if they had never been distracted by the present civil 
war." He visited Paris, Rome, and Ireland, and had long and 
interesting interviews with the French Emperor and Empress. 
After his return, in 1862, an official intimation was conveyed to the 
Holy See that the President would be greatly pleased to see him 
made a Cardinal. But it seems that Providence reserved this 
dignity for his spiritual son and successor. At this time, Dr. 
Hughes founded the Theological Seminary at Troy, the last of 
the ecclesiastical institutions established by him. His last 
attempt at public speaking was during the draft riot in New 
York, in July, 1863, when he made a speech to the people at the 
request of Governor Seymour, to dissuade them from violence. 

He had long been in failing health. Years of unceasing toil 
had shattered his once powerful frame. He had spent himself 
for religion — for God. He had borne the heat and burden of the 
day. He had fought the good fight ; and now he was about to 
receive the reward of the faithful servant. Surrounded by loved 



* Archbishop Hughes sent a copy of this masterly pastoral to all the crown 
heads of Europe, except Queen Victoria and Victor Emmanuel. 



Its History from 1850 /<? 1876. 327 

and venerable friends, the great prelate departed from the scenes 
of his earthly toils, trials, and triumphs on January 3d, 1884. 
The Legislature and Common Council passed resolutions of con- 
dolence, and from every quarter testimonials of respect were 
offered. 

Of Dr. Hughes we can truly say, he was an illustrious man — 
one of the glories of the American Church. And whether we con- 
template the noble boy kneeling by the hay-rick, or the famous 
Archbishop building up the Church in the Empire State, reflect- 
ing honor on his Faith and his countrymen by the lustre of his 
name, or counselling rulers and presidents, speaking words of 
warning and wisdom to kings and emperors, or carrying in his 
hand the destiny of nations, there is still to be seen the same 
grandeur of soul, the same sublimity of life. It is the sun rising 
in the east, moving on its silent course, brilliantly shining in 
the west, and finally sinking amid the sad and solemn splendor 
of its evening rays. His glorious career is a light for after times. 
Catholicity in America owes him a debt of gratitude which figures 
cannot express. 



MOST REV. MARTIN J. SPALDING, D.D.* 

" Thy soul was like a star."— Wordsworth. 

Martin John Spalding, the son of Richard Spalding and Hen- 
rietta Hamilton, was born near Lebanon, Marion County, Ken- 
tucky, in 1810. His ancestors belonged to one of the oldest 
Maryland families, his grandfather having settled in Kentucky 
in 1790. In the words of his biographer, " his ancestors were 
not all of English origin; for, through his great grandmother, 
Ellen O'Brien, he received a tinge of Celtic blood, to which he 
was very fond of alluding." Baptized by the famous Father 
Nerinckx, he lost his good and gentle mother in his sixth year. 
An elder sister and an excellent aunt partly supplied her place. 

When about eight years old, Martin was sent to school to a 
gentleman whose college was a log-cabin in the backwoods near 
the Rolling Fork. His first intellectual feat was to master the 
multiplication table in one day. In 1821, Rev. William Byrne 
opened St. Mary's College, near Lebanon, and among the first 
students was young Spalding. He was soon the favorite pupil 
of the institution. Such was his remarkable progress, that at 
fourteen years of age, Father Byrne appointed him professor of 
mathemathics. "He was at this time a slender, delicate boy, soft 
and gentle as a girl, and to a remarkably quick and bright 
mind, added a disposition so sweet that no one could help lov- 
ing him." The veteran professor of mathematics at St. Joseph's 
College, Bardstown, had a great contempt for the boy-professor, 
and publicly boasted that he would put him to shame. With 
this view he went to the next examination at St. Mary's, and 
proposed questions to the class of mathematics, which he was 
confident even the professor would not be able to solve. But 
young Spalding each time came to the rescue of his students, 
and triumphantly explained every difficulty. Such indeed was 
his reputation that travellers went out of their way to see the 
boy-professor. 

In his sixteenth year he graduated with high honors at St. 
Mary's College. Desiring to consecrate his life to Gk>d, he en- 
tered St. Joseph's Seminary, at Bardstown, where he spent four 
years in the study of theology, and in teaching in the college. 



* From the "Life of Archbishop Spalding," by Rev. J. L. Spalding, S.T.L. ; 
" Appleton's American Cyclopaedia for 1876," " Appleton's American Annual 
Cyclopedia for 1872." etc., etc. 
(328) 



Its History from 1850 /<? 1876. 329 

One of his instructors in this institution was Rev. Dr. Kenrick, 
afterwards Archbishop of Baltimore. The extraordinary talents 
of young Spalding, determined Bishop Flaget to send him to 
the Propaganda to complete his studies. In the spring of 1830, 
when twenty years of age, he sailed for Rome. "He had all the 
enthusiastic love of country which belonged to the Americans 
of that day, when the purity of Republican manners had not 
been corrupted by the evil influences of wealth and luxury. To 
be an American citizen was, in his mind, the highest honor 
after that of being a Roman Catholic." 

Entering the celebrated Urban College of the Propaganda, he 
spent four years of close and successful study. Here he ter- 
minated his course in July, 1834, by a public defence, covering 
the whole ground of theology and canon law, and embracing 
two hundred and fifty-six propositions which he maintained in 
Latin against all opponents for seven hours. He was made 
Doctor of Divinity by acclamation. " The Cardinals rose," 
writes Bishop England, who was in Rome at the time, "and 
shook hands with the Kentuckian, who was carried away by his 
fellow- students in triumph."* Dr. Spalding was ordained by 
Cardinal Pediana, celebrated his first Mass in the crypt of St. 
Peter, over the tomb of the Apostles, and immediately returned 
to the United States. 

He was appointed pastor of St. Joseph's church, Bardstown, 
and afterwards President of St. Joseph's College. In 1843, he 
was called to the cathedral at Louisville, where for five years 
he toiled with the zeal of an apostle. At this time he was one 
of the editors of The U.S. Catholic Magazine. His discourses were 
the admiration of those who heard them. He was one of the most 
successful and laborious missionaries in Kentucky. In 1848, he 
was elevated to the episcopal office, and was consecrated Bishop 
of Lengone, in partibus, and coadjutor to the saintly Bishop 
Flaget, of Louisville. In this high and arduous office he re- 
doubled his labors. He established a colony of Trappists at 
Gethsemani, near Bardstown. On the death of Dr. Flaget, he 
became Bishop of Louisville, and built a magnificent cathedral. 
In 1852, Dr. Spalding was present at the first Plenary Council of 
Baltimore, and strongly urged the establishment of a system of 
parochial schools in every diocese. He went to Europe in the 
fall of the same year, and obtained the Xaverian Brothers for 
his schools. In the three Provincial Councils of Cincinnati, 



* "Works of Bishop England," Vol. IV. 



330 Catholicity in the United States. 

1855, 1858, and 1861, Dr. Spalding bore a leading part. As a dis- 
tinguished reviewer, author, controversialist, and champion of 
the Faith, he acquired great reputation. To his priests he was 
exceedingly kind — a father. In his own diocese, he introduced 
a system of church government, intended to secure the rights 
of the inferior clergy and to preserve them from arbitrary rufe. 

On the death of Archbishop Kenrick, of Baltimore, Dr. Spald- 
ing was chosen his successor, and in June, 1864, was installed 
as seventh Archbishop of Baltimore, in the presence of forty 
thousand spectators. In this new and exalted office he labored 
arduously. He never spared himself. He gave all he had to 
his church, his schools, and his charitable institutions. One 
of his first cares was to found an industrial school for boys. It 
was intrusted to the care of the Xaverian Brothers, and opened 
in 1866. In the same year, as Apostolic Delegate, Dr. Spalding 
convened the second Plenary Council of Baltimore. He had the 
principal part in preparing the measures submitted to that 
august body, and in drawing up the Acts of the Council so as to 
render the work a standard manual of American canon law.* 

Dr. Spalding attended the Ecumenical Council of the Vatican 
at Rome, where he was distinguished by his labors and his zeal. 
On his return he was hailed with acclamation by his people, and 
received public honors both at Baltimore and Washington. His 
last years were as active and laborious as those of his early 
priesthood. For his flock he truly spent himself. After a long 
and painful illness he went to receive the reward of a virtuous 
life, on April 21st, 1872. 

If the United States ever produced a man who was great and 
good, learned and amiable, that man was Archbishop Spalding. 
In his character, he united the simplicity of the child with all 
the vigor of manhood. His affection for his people, his love of 
children, his devotion to his faith, to his duties, and to his 
country, endeared him to all. His holy and beautiful memory 
is one of those bright lights which illumines the h" story of the 
Catholic Church in America. 



* " Concilii Plenarii Baltimorensis II, Acta et Decreta." Baltimore, 1868. 



RIGHT REV. MICHAEL O'CONNOR, D.D., S.J.* 

" When he went up to the Holy Altar, he honored the vesture of holiness." — Eccles. 

Michael O'Connor was born at Cork, Ireland, in 1810. He re- 
ceived his early education at Queenstown. At the age of four- 
teen, he was sent by the Bishop of Cloyne to the Propaganda, 
where he completed his classical studies and made a full course 
of philosophy and theology. 

By a brilliant public defence of a number of propositions in 
July, 1833, he won the. doctor's cap and ring. It is an interesting 
fact that all his fellow-students of the same year became Bishops, 
including Cardinal Cullen, Mgr. Hassoun, the Armenian Patri- 
arch, and the late Archbishop Spalding, of Baltimore. Dr. 
O'Connor spent ten years at Rome, and in 1834, returned to Ire- 
land, and was appointed chaplain of the Presentation Convent at 
.Doneraile. 

Four years later, he landed in the United States, having ac- 
cepted from Dr. Kenriok, then Bishop of Philadelphia, the presi- 
dency of the Seminary of St. Charles Borr-omeo. When the 
new see of Pittsburg was erected, he had reason to fear that the 
prelates of the country intended to nominate him for its Bishop, 
and he hastened to carry out his long-cherished design of join- 
ing the Society of Jesus, hoping thus to escape the office. 

But when he went to Rome, in 1843, and cast himself at the 
feet of Gregory XVI. as a novice of the Society, and petitioned 
to, be released, the Pope prophetically replied : " You will be 
Bishop first, and Jesuit afterwards.' 1 '' He was consecrated Bishop 
of Pittsburg by Cardinal Fransoni in the summer of 1843. Dr. 
O'Connor at once repaired to his new see. 

The famous Prince Gallitzin may be regarded as the founder 
of the first churchf in the diocese of Pittsburg. In the early years 
of this century, the city was a mere missionary station, to which 
Father O'Brien paid occasional visits. At that time, the few 
Catholics had plenty of kneeling room in a small chamber of an 
upper story. About 1807, the good Irish priest made Pittsburg 
his residence, and a small church was soon erected. 

* Chiefly from De Courcy and Shea's " Catholic Church in the United 
States " ; " Catholic Family Almanac" ; " The Catholic Record " ; " The Met- 
ropolitan," etc. 

t"In the year 1798," writes De Courcy, "the Rev. Theodore Brauers, a 
Dutch Franciscan, settled at Youngstown, where he bought a farm and built 
a chapel." Gallitzin's chapel dated from 1799. 

(33i) 



00 



Catholicity in the United States. 



When Bishop O'Connor came to Pittsburg he had almost 
everything to create. He was the founder of the diocese. At his 
invitation the Benedictines, Passionists, Franciscan Brothers, 
and Sisters of Mercy sent colonies from Europe, and settled 
within his jurisdiction. Other orders found in him a kind friend 
and father. His clergy rapidly increased, and churches multi- 
plied in number. When the diocese of Erie was erected in 1853, 
Dr. O'Connor was, at his own request, appointed its first Bishop ; 
but his flock of Pittsburg diocese and his Episcopal colleagues 
would not hear of this change, and he was obliged to return to 
Pittsburg. In 1855, his beautiful cathedral was dedicated. In- 
deed, many of the splendid churches, charities, and institutions 
of western Pennsylvania are his works — the monuments of a 
zeal which was truly heroic. 

His unceasing activity and prodigious labors impaired his 
health, and he was compelled, with the permission of the Holy 
Father, to lay down the office and responsibility of the episco- 
pate. In 1860, Bishop O'Connor accomplished the great desire 
of his life. He entered the Society of Jesus. The learned prel- 
ate began the humble life of a novice. 

"A pleasant anecdote," writes Father Finotti, " is related of 
the Rt. Rev. candidate, whilst going through Ms noviceship in 
Inspruck. Of course he had laid aside all the insignia of the 
episcopate — no ring — no pectoral cross — no distinctive episcopal 
ceremonies at Mass. His former dignity was never alluded to. 
With the exception of the superiors, no one knew they had a 
monseigneur in their humble ranks. But unluckily one day he 
was the victim of that absent-mindedness by which all great men 
are so often placed in ludicrous plights. It so happened that as 
he turned around after the Gloria, to say Dominus vobiscum, as 
the rubric prescribes for the clergy of the minor order, hark ! 
the bishop-novice gives out in his deep-toned voice Pax Vobis ! 
It fell like a bomb-shell among those innocent souls. At the rec- 
reation hour his sensation was like one who had poked into a 
bee-hive ; he was assailed, cornered, vanquished. I once asked 
him if he could deny the occurrence of his mishap, but he 
couldn't ; he only said : l Se non e vero e ben trovato.'' "* 

The remaining years of this great and saintly man were spent 
among the Jesuit Fathers, whom he edified by the'holiness of his 
life, both at Baltimore and Woodstock. He expired at Wood- 
stock College, October 18th, 1872. As one of the illustrious 
Bishops of the American Church, his name will ever be held in 
veneration. 



* The Catholic Beeord, June, 1875. 



RIGHT REV. JOHN TIMON, D.D., CM. 

" One that feared God.' 1 — Job. 

One of the good and great prelates of the American Church 
was Dr. Timon. The field of his toils and incessant zeal ex- 
tended from the Gulf of Mexico to the Great Lakes. For nearly- 
half a century he devoted his life, his talents, and his manly 
energy to the grand work of saving souls and building up Cath- 
olicity in the United States. 

John Timon was born in 1797, at Conewago,* Adams County, 
Pennsylvania.! A short time before his birth, his excellent 
Catholic parents had emigrated from the north of Ireland. His 
father was a high-toned, patriotic Irish gentleman, who loved 
his native Isle too w r ell to be permitted to live in it by its tyran- 
nical rulers. In. 1802, Mr. Timon removed to Baltimore, and 
engaged in business. As time passed on, John became an ac- 
complished clerk in his father's store. In 1818, Mr. Timon and 
his family removed to Louisville, Kentucky, and subsequently to 
St. Louis, Missouri. The fearful financial crisis of 1823 shattered 
his fortunes. 

John Timon was now in his twenty-sixth year, a promising 
young man of rare tact, ability, and acknowledged talent for 
business. The fleeting fortunes of this world, however, began 
to grow less dazzling in his eyes. For him the tinsel and glitter 
of mere earthly success had lost its brightness. At this period 
another affecting incident I also strengthened his resolution to 
abandon the world — to give himself entirely to God. 

He determined to become a priest, and for this purpose, en- 
tered the preparatory Seminary of St. Mary at the Barrens, 
Missouri. This institution, then in its infancy, was conducted 
by the Priests of the Congregation of the Mission. Here, in the 
spring of 1823, he began his studies. After a successful and 
even brilliant course of two years, he was elevated to the priest- 
hood. To complete his sacrifice, he became a member of the 
Congregation of the Mission. 

* His biographer, Mr. Deuther, incorrectly writes it Conevago. 

+ The little log-house in which the Bishop was horn could he seen until a 
few years ago, when it was torn clown. Some time before his death, he went 
to visit this spot, so endeared to him. 

X The death of Mademoiselle Louise De Gallon, a gifted and virtuous young 
lady to whom he had been affianced. 

(333) 



334 Catholicity hi the United States. 

Father Timon, in company with Rev. Mr. Odin, afterwards 
Archbishop of New Orleans, began his missionary career. Mis- 
souri, Illinois, Indiana, Arkansas, Kentucky, Mississippi, Lou- 
isiana, and Texas were successively the scenes of his apostolic 
zeal. He faced obstacles as if they were shadows. Indiffer- 
ence fled before his gaze. He was equal to all occasions. He 
feared no dangers. In the words of his biographer: "Before 
his eloquence evaporated the prejudices against Catholics; 
before his logic and theology fell the united strength and rea- 
soning of anti-Catholic bigots; numbers enrolled themselves 
under the banner of the Cross, converted by his winning man- 
ner, and edified by his holy piety. His name soon became a 
bulwark to the cause of Catholicity, and a household word in 
every dwelling and log-cabin for hundreds of miles around the 
Barrens. Messengers frequently came from long distances to 
solicit his aid. Sometimes it was to visit the bedside of a poor 
dying Catholic; sometimes it was in response to the wishes of a 
departing Protestant, who during life had been favorably dis- 
posed to religion, but deferred accepting it until the last hour, 
and often it was to hasten to console an unhappy victim sen- 
tenced by the rigor of the law to be hanged on the gallows." 

On one occasion, Father Timon preached at New Madrid, on 
the banks of the Mississippi. On finishing, he baptized sev- 
eral persons, and, mounting his horse, hastened to the next sta- 
tion. Scarcely had he left the crowd when an old man, also 
on horseback, rode after him. "Ah!" exclaimed the aged 
traveller, who proved to be an Irishman, "but my heart 
warmed to you as you spoke, for I too am a Catholic. But you 
are the first priest I have seen for forty years. Often these 
' swaddlers ' tried to get me to change my religion, telling me 
that I could never expect to see a Catholic priest here, and 
that it would be better for me to have some religion than none 
at all. At times I almost believed them; but whenever I 
thought of joining them, upon my word, it seemed as if my 
confirmation was about rising in my throat to choke me. And I 
couldnH do it. " 

As they rode along through the woods, the poor son of Erin 
made his confession, received absolution, and had the priest to 
come to his forest home. The family were instructed and bap- 
tized. And as the morning dawned, the man of God departed 
amid the tears and blessings of this humble household. 

In 1835, Rev. Mr. Timon was appointed Visitor, or Provincial, 
of the Congregation of the Mission in the United States. With 
much reluctance he accepted the post. The community was 



Its History from 1850 to 1876. 335 

deeply in debt— surrounded by difficulties, financial and other- 
wise. But by the zeal, piety, and administrative ability of the 
new Visitor, its affairs were soon placed on a firm footing. 
Father Timon's rule inaugurated an era of prosperity that has 
continued and increased down to the present time. 

He was appointed by the Holy See, in 1838, to examine into 
the condition of religion in Texas,* then independent, and to 
report to Rome. In the following year he was named Coadjutor 
Bishop of St. Louis, which dignity he firmly refused. He, how- 
ever, recommended, as one eminently worthy, Rev. Peter R. 
Kenrick, now the venerable Archbishop of that city. In 1840, 
Visitor Timon was appointed Prefect Apostolic of Texas, with 
the power to administer confirmation. This difficult position 
he accepted, and became the second apcstle of the land where 
La Salle died, and where Be Olmos preached the Faith just three 
hundred years before. The Prefect Apostolic found but two 
priests in the State — men leading scandalous lives . He revived 
the Faith. God blessed his labors. From that time to the pres- 
ent day, Catholicity has rapidly grown in Texas, t 

In September, 1847, he was handed the documents from Rome 
which appointed him Bishop of the new see of Buffalo, New 
York. A volume would scarcely suffice to recount his labors in 
the diocese of Buffalo. The Bishop began his administration 
like a veteran missionary. He travelled from town to town, 
preaching, instructing, hearing confession, and giving confirma- 
tion, During his first visitation he confirmed nearly 5,000 per- 
sons, one-half of whom were adults. In the cause of charity 
and Catholic education he was untiring in his efforts. Hospi- 
tals, schools, and colleges soon began to rise. The religious 
orders of men and women whom he introduced info his diocese 
found in him both a father and a friend. 

Many new projects, especially the erection of his cathedral, 

* Texas was an independent country from 1835 till 1845, when it was admit- 
ted into the Union. 

f Father Timon was a fearless traveller. Referring to his mission through 
Texas with his colleague, Father Odin, his biographer, says: "They were 
constantly obliged to cross rivers, or creeks that the rainy season had 
swollen into torrents, by the aid of little canoes, at the same time swimming 
their horses alongside ; or they sought for some logs or branches of trees that 
intertwined from both sides of the river, thus admitting of a passage from 
bank to bank across the stream, over which Father Odin, who could not 
swim, would pass ; whilst Visitor Timon invariably swam the river with the 
horses, however dangerous the ford or pass." — Deuther's "Life and Times 
of Bishop Timon." 

This rem Eds us of the unwearied La Salle in his unfortunate journeys 
over the same country — two centuries ago. 



336 Catholicity in the United States. 

obliged the Bishop to visit Mexico, South America, Spain, and 
other nations, in search of pecuniary aid. He was everywhere 
received with great respect, and was happily very successful. 
In spite of difficulties which would have discouraged one less 
brave and devoted than Dr. Timon, the elegant cathedral of 
St. Joseph was completed, and dedicated in 1855. The Bishop 
was present in Rome at the definition of the dogma of the 
Immaculate Conception. 

The obstinacy and schismatical spirit of the Trustees of St. 
Louis church, Buffalo, greatly added to the difficulties and bur- 
dens of his episcopate. He was obliged to excommunicate the 
misguided men, and even to place the church under an inter- 
dict. However, this painful affair was finally settled through 
the mediation of the famous missionary, Rev. F. X. Weninger, 
S.J. 

When the clouds of civil war began to darken the American 
sky, there was no firmer friend of the Union than Dr. Timon. 
He viewed the disruption of our Republic as one of the greatest 
disasters that could happen to the country. "If war must be 
waged," he said, "let it be waged with vigor; thus alone can 
it be rendered less bloody, tfhus alone can it end speedily in 
peace.'" 

It was but fitting that the great prelate who had lived a mar- 
tyr of zeal should die a martyr of charity. He was called to the 
bedside of a Sister of Charity, who was dying of erysipelas. 
While hearing her confession and administering the last sacra- 
ments, he himself contracted the disease. As Holy Week, 1867, 
wore on, the sick prelate sank rapidly. He was attended at his 
last moments by Archbishop Lynch of Toronto, ' ' Jesus, Mary, 
and Joseph " were his last words. 

Bishop Timon was, in the highest sense of the word, an 
apostolic man — simple, humble, charitable, learned, filled with 
the spirit of God. We can partly judge of his zeal by the 
progress of his diocese. When he took possession of the see 
of Buffalo, to use his own words, " in the new diocese there 
were sixteen priests and sixteen churches; though most of the 
churches might rather be called huts or shanties." At his death 
Jie left behind him the noble legacy of 165 churches, including 
the fine cathedral; 126 priests; 4 colleges and seminaries; 32 
parochial schools, and a countless number of charitable insti- 
tutions. In the language of Father Smarius, S.J., Dr. Timon 
was a "blessed man, whose memory shall live for generations 
among the people whom his zeal converted, or whom the exam- 
ple of Ids rare virtues led to justice and holiness of life." 



RIGHT REV. JOHN N. NEUMANN, D.D., C.SS.R.,* 
Bishop of Philadelphia. 

" There is a wise man that is wise to his own soul."— Eccxes. 

John N. Neumann was born in Bohemia, a province of Aus- 
tria, on Good Friday, March 20th, 1811. His parents were very- 
pious and respectable people, who educated their children "ac- 
cording to the ancient mode," as the Bishop afterwards said. As 
an anecdote he also related that his mother trained him to ac- 
company her to the church from his tenderest years, and even 
before he had arrived at sufficient discretion to be able to value 
such acts of piety; but it frequently required the promise of a 
penny to induce him to go ! 

From his father he inherited an inquiring intellect and an in- 
satiable love of books. In his seventh year he commenced 
attending school, and was soon looked upon as a sort of intel- 
lectual prodigy for his age. He read everything he could get his 
hands on. He was never satisfied with merely committing his 
task to memory, but insisted on knowing the reason of every- 
thing — the how and the why of his studies. 

"How is it," said the boy one day to his surprised teacher, 
"that the earth stands in space without support?" His in- 
quiries frequently puzzled and astonished his mother. But such 
was his faith, piety, and wisdom, even at this early time of life, 
that he was in the habit of referring such natural phenomena as 
he could not explain to the mysteries of God's creation, thus 
practically solving such difficulties. 

John was sent to college in his twelfth year, and, as time 
passed on, he gave full scope to his love for natural science, and 
became a thorough master of natural history, physics, geology, 
and astronomy. He also became an able mathematician. In 
1831, after many difficulties, he began his theological studies, on 
the completion of which he entered the University of Prague, 
whence he graduated with high honors. 

Desirous of devoting himself to the American mission, f he 
started for New York in the spring of 1836. He was warmly 
welcomed by Bishop Dubois, who was in want of German priests, 



*From Dr. Clarke's "Lives of the Deceased Bishops," Vol. II. 

t He first learned of the missions of the United States through the published 
letters of Father Baraga, afterwards Bishop of Marquette, and famous as an 
Indian scholar. 

2 2 (337) 



338 Catholicity in the United States. 

and by whom he was ordained in June of the same year. He 
now spent four years of zealous labor at Williamsville and ocher 
New York missions. In 1840, he entered the congregation of the 
Most Holy Redeemer, and two years later made his vows — the 
first profession of a Redemptorist in America. 

After his profession, Father Neumann gave numerous missions 
in Maryland, Virginia, and Pennsylvania. In 1844, he was ap- 
pointed Superior of the Redemptorist Convent at Pittsburg. 
H is three years at this place were years of untiring service and 
most beneficial results, His labors won the admiration of the 
good and gifted Dr. O'Connor, then Bishop of Pittsburg. He 
was recalled to Baltimore in 1847, and appointed Provincial of 
his Order in America. Five years after, he was consecrated 
Bishop of Philadelphia by Archbishop Kenrick. On receiving 
the documents from Rome, enjoining him under pain of dis- 
obedience to accept the proffered dignity, he exclaimed : " Tu 
autem Domine, miserere nobis ! " 

The storms which in early years broke over the see of Phila- 
delphia had long since passed away ; and the episcopate of 
Bishop Neumann was calm and prosperous. His life was full of 
active labors and good works. One of the first objects to which 
he directed his attention was Catholic education. When he took 
possession of his see in 1852, there were few parochial schools in 
Philadelphia ; at the date of his death there were nearly one hun- 
dred. Priests, churches, colleges, academies, convents, and vari- 
ous institutions of charity increased with great rapidity. His visits 
always stirred up the zeal and piety of the people. He spent a 
great deal of time in the confessional, and mastered numerous 
languages in order to be able to hear the confessions of poor 
emigrants. He even carefully studied the Irish language in order 
that he might hear the confessions of a few good old Irish Cath- 
olics who could not speak English. 

After a short, but laborious and fruitful career, Bishop Neu- 
mann died in 1860. It was said of him by one of his own priests, 
that in eight years he had accomplished the work of twenty. 

Dr. Neumann united in a singular degree science and sanctity. 
He was one of the most learned men in the United States; and 
certainly he had few equals in any country. He was master of 
the ancient languages. He spoke fluently all the dialects of 
Austria. And he could converse freely in at least twelve modern 
languages. As a theologian he was profound. He could settle 
any disputed point without reference to books. His knowledge 
of botany, chemistry, geology, astronomy, and various other 



Its History from 1850 to 1876. 339 

sciences was such that he could hold a professorship of each or 
all of these in any university. But the crowning beauty of his 
life was his admirable humility, simplicity, and virtue. Follow- 
ing the example of the illustrious Saints and Doctors of the 
Church, he made use of his great gifts and talents ad major em 
Dei gloriam. 



FATHER PETER J. DE SMET, S.J.,* 
The Apostle of the Rocky Mountains. 

" The light of God guided his steps."— Eccles. 

The greatest Indian missionary of our age was Father Peter 
John De Smet, S.J. His name is famous throughout all lands. 
If it were possible to record the incidents and adventures of his 
wonderful career, a volume would be produced the interest of 
which could be surpassed by no work of fiction or romance. 

He was born at Termonde, Belgium, December 31, 1801, of a 
pious and noble family. When of the proper age, he entered the 
episcopal seminary at Mechlin. While there, he and a few others 
felt called to devote themselves to the American mission. One 
day there appeared amongst them a venerable priest, a fellow- 
countryman, worn with the labors and exposure of a difficult 
mission in Kentucky. It was the saintly Charles Nerinckx. As 
the veteran missionary depicted the rich field for labor, the 
young men gathered around him, and six offered to accompany 
him to America, to enter the Society of Jesus. Of these, De Smet 
was the youngest. But great caution was necessary as the Gov- 
ernment gave orders to stop them. They eluded the officers — 
De Smet very narrowly — and met at Amsterdam, whence they 
sailed in the summer of 1821. 

They reached Philadelphia after forty days' voyage ; but young 
De Smet was sadly disappointed. He expected to see wigwams 
— not houses like those in Europe. The Indians were already 
the object of his zeal. Rev. Mr. JSTerinckx took his young candi- 
dates to the Jesuit novitiate at Whitemarsh, Maryland, where 
they at once assumed the habit. Before the close of the two 
years' probation, difficulties in the diocese made it necessary to 
break up the novitiate. The young Belgian novices were on the 
point of returning to Europe, when Bishop Dubourg heard of it, 
and gladly bore them all to Missouri,! and there, at Florissant, 



* Chiefly from "The Western Missions and Missionaries," "The Catholic 
Family Almanac," and various Catholic journals. 

t At this early date (1823) St. Louis was situated in the midst of an almost 
pathless wilderness, and had a population not exceeding 3,000 or 4,000 souls. 
The means of travel were truly primitive. The paily, of Avhich young De Smet 
was one, crossed the Alleghany Mountains with a train of two or three huge 
wagons, and on reaching Pittsburgh, "bought a couple of flat-boats, in which 
they descended the Ohio as far as Shawneetown. There they sold their boats 
and took the usual overland route to St. Louis. 
(34o) 



Its History from 1850/0 1876. 341 

De Sinet took his vows. At this time he made himself conspicu- 
ous by his manly energy in chopping down trees and building 
log-houses, some of which monuments of his strength and zeal 
were still standing not many years ago. It is related that he 
could do more work in a day than any of his comrades. 

In 1828, Father De Smet came to St. Louis, and aided in 
founding the University on Washington avenue, assisting with 
his own hands in quarrying the stones for the foundation. He 
afterwards became professor in the St. Louis University, and 
won the love of all the students by the unremitting kindness and 
patience with which he discharged the duties of his office. 

The Bishops of the United States assembled at the Council of 
Baltimore, in 1835, confided the Indian missions of the United 
States to the Society of Jesus ; and Father De Smet, to his great 
joy, was sent, in 1838, to found a mission among the Potawata- 
mies on Sugar Creek. In a letter written in the summer of that 
year, he says : ' ; I visit the Indians in their wigwams, either as 
missionary, if they are disposed to listen to me, or as physician 
to see their sick. When I find a little child in great danger, and 
I perceive that the parents have no desire to hear the Word of 
God, I spread out my vials. I recommend my medicines strongly. 
I first bathe the child with a little camphor ; then taking some 
baptismal water, I baptize it without their suspecting it — and 
thus I have opened the gate of Heaven to a great number, not- 
withstanding the wiles of hell to hinder them from entering."* 

Two years after, a still wider field was opened. The Flatheads 
of the Rocky Mountains gaining a knowledge of the Faith from 
some Catholic Iroquois who had wandered to their land, sent 
three successive embassies to the Bishop of St. Louis to beg for 
a blackgown. The Bishop referred them to the Superior of the 
Jesuits at the University. At this unexpected visit the Superior 
felt embarrassed ; but Father De Smet, full of zeal for the glory 
of God, begged to be permitted to labor for the salvation of these 
poor creatures. When the expenses were mentioned as some- 
what of an obstacle, the great-hearted De Smet destroyed the ob- 
jection by saying : "I will get means from my home — my friends ; 
but let me go to the rescue of these poor Indians, and assuredly 
sufficient means will soon come from Europe." 

In 1840, with one or two companions, he started on his sub- 
lime mission. They travelled thousands of miles, and finally 
planted the standard of the cross in Bitter Root Valley, Rocky 

. * "Western Missions and Missionaries." 



342 Catholicity in the United States. 

Mountains. Father De Smet's mission began the day of his 
arrival, and never was there a more willing people. Here he 
built a temple to the glory of the Most High. It was dedicated 
to our Blessed Mother, and the valley has since been called St. 
Mary's Valley. The Flatheads are still a fine nation. The men 
are true braves — the most celebrated warriors in the Rocky 
Mountains. After laying the foundation of this mission, he re- 
turned, visiting several other tribes, and began to establish that 
ascendancy among them which, as the great Blackgown, he re- 
tained throughout his long and glorious life. 

To form some idea of Father De Smet's countless difficulties, 
it is only necessary to say that they were similar to those of the 
early Indian missionaries. There were superstitions to eradicate, 
medicine-men to encounter, barbarous languages to master, 
thousands of miles to travel, unheard-of fatigues to undergo, 
and dangers from wild beasts, and from savages scarcely less 
wild. To learn the many barbarous dialects was alone a mighty 
task that nothing but the most herculean energy and uncom- 
mon talent could accomplish. On this subject nothing could be 
gathered from books. The rude languages were unwritten. 
There were few or no interpreters. The numerous dialects were 
found to have little analogy either among themselves, or with 
any known tongue. The pronunciation was exceedingly harsh, 
the turn of thought different from that of any civilized people. 
Yet from these crude elements it was necessary to create a religi- 
ous, and even a spiritual phraseology. What was said of the 
primitive Indians may with equal truth be said of the Indians 
evangelized by Father De Smet. They knew nothing except the 
names of the material objects with which they daily came in con- 
tact. 

But obstacles only spurred on the noble De Smet. On his 
way back to St. Louis, the fierce Blackfeet treated him with 
singular honor. On again reaching that city, in council with his 
superiors, he planned a system of missions, and devoted the re- 
mainder of his life to carrying it out. To effect this grand object, 
he was in continual movement. One year he would set out for 
the Rocky Mountains, visit new tribes, prepare the way for a 
mission ; and when the Jesuit Fathers began permanent labors, 
he would pass to others already established. Then he would 
plod his way back to St. Louis, over pathless wilds, rocks, and 
rushing rivers, and often through tribes of hostile savages with 
brandished tomahawks, whom he would disarm by words of 
gentleness. At St. Louis there would be little rest. Resources 



Its History from 1850 /# 1876. 343 

were needed for the missions. But unfortunately, the Catholics 
of the United States have shown little interest in the Indian mis- 
sions, and done little to cheer and support the devoted priests 
laboring on them. To Europe, and especially to his native Bel- 
gium, Father Be Smet looked for the necessary means. He even 
visited Ireland, where his fame had preceded him, and took part 
in one of the Repeal meetings, riding in the same carriage with 
Daniel O'Connell and Bishop Hughes. By his own personal ex- 
ertions he raised thousands of dollars to carry on his great work. 
In 1853, his united journeys represented an extent of land and 
water surpassing five times the circumference of the globe ! 

Did space permit, how many pleasing incidents might be re- 
lated ! His beautiful letters are full of them. At one time it is 
a vivid description of a mosquito attack against the combined 
force of branches, handkerchiefs, and smoke of his party. On 
another, it is the roaring of bears and wild beasts at the sight of 
the camp-fires at night. Then it is a learned disquisition on the 
geological peculiarities of a country — on its flowers, birds, or 
minerals. Or still again, it is some Indian scenes of horror, 
novelty, or edification. On one occasion he was giving instruc- 
tion on the ten commandments in the camp of a Sioux tribe. 
" When I arrived," he writes, " at the sixth and seventh com- 
mandments, a general whispering and embarrassed laugh took 
place among my barbarous auditory. I inquired the reason of 
this conduct, and explained to them that the law I came to an- 
nounce was not mine, but God's, and that it was obligatory on 
all the children of men. * * * The great chief at once arose 
and replied : ' Father, we hear thee. We know not the words of 
the Great Spirit, and we acknowledge our ignorance. We are 
great liars and thieves ; we have killed ; we have done evil that 
the Great Spirit forbids us to do. But we did not know those 
beautiful words. In future, we will try to live better, if thou 
wilt but stay with us and teach us.' " 

The Government of the United States, which in its Indian 
policy has never favored Catholic missions, recognized the great 
ability and influence of Father De Smet, and often called for his 
aid, conscious that, where Indian agents had only made matters 
worse, the illustrious blackgown could restore peace and inspire 
confidence. Thus he was called to put an end to the Sioux war, 
and in Oregon to bring the Yakamas and other tribes to cease 
hostilities. He was also chaplain in the expedition to Utah, and 
opened a new field of missions among the tribes in that section. 

During his last voyage to Europe, Father De Smet met with 






344 Catholicity in the United States. 

a severe accident, in which several of his ribs were broken. 
While in his native country on this occasion he was made Knight 
of the Order of Leopold — an honor which few attain, and one 
which he held in common with Marshal MacMahon. However, 
his once powerful frame slowly wasted away, and the great Jesuit 
calmly expired among his brethren at St. Louis, in May, 1872. 
His honored remains were borne to Florissant, and there, where 
he first began his religious career in Missouri, rests all that is 
earthly of Father Peter John De Smet. 

Father De Smet was the Brebeuf of the nineteenth century. 
Most of the actual missions would have been nearly impossible 
were it not for his burning zeal, great prudence, and wonderful 
energy. Boldly penetrating the unknown solitudes of the "West, 
he conquered the almost insurmountable obstacles that beset 
him at every step. With undaunted heart he faced hostile and 
savage tribes, whose very language was a mystery to the civilized 
world. He mastered these strange dialects, converted, baptized, 
and civilized barbarous tribes; and his tireless apostolate was 
pursued by him almost to the very day of his death. He was 
the means of opening Heaven to over 100,000 Indians. Nor was 
he simply a great missionary. As an author and scientist, he 
also holds a high rank. While the world admires his sublime 
life, the children of the forest pronounce the name of the great 
Blackgown with love and reverence. 



ROGER BROOKE TANEY, LL.D.,* 

Chief-Justice of the United States. 

"This great and good man.'"— Yen. John McElrot, S.J. 

Roger Brooke Taney was born in Calvert county, Maryland, 
on March. 17th, 1777. His parents were good Catholics, and 
natives of the same State. His father, Michael Taney, was a 
large landed proprietor, a descendant of one of the first Mary 
land settlers. His mother, Monica Brooke, appears to have been 
a most amiable lady, for whom he ever entertained a feeling of 
mingled love and reverence. " I never in my life," he wrote, 
" heard her say an angry or unkind word to any of her children, 
or servants, or speak ill of any one." 

In his eighth year Roger was sent to a school three miles dis- 
tant, " kept in a log-cabin by a well-disposed, but ignorant old 
man who professed to teach reading, writing, and arithmetic as 
far as the rule of three." For some time he studied classics at 
home under a private tutor, and in his fifteenth year, was sent 
to Dickinson College, where, in 1795, he graduated Bachelor of 
Arts. The following year, he began to read law in Annapolis. 
After three years of earnest and successful study, Mr. Taney was 
admitted to the Maryland bar. In 1801, he removed to Freder- 
ick. Some time after, he married Miss Key, sister of Francis S. 
Key, author of the " Star-Spangled Banner." He was elected to 
the State Senate in 1816. Six years later he removed to Balti- 
more, where he resided during the remainder of his life. 

Mr. Taney's skill in conducting a case before a court and jury 
was unsurpassed. As he progressed, every absurdity vanished 
— he led the jury captive. On one occasion he was defending a 
person charged with assault, who, though first assailed, had so 
used his privilege of self-defence as to make himself the aggres- 
sor by the heavy blows he had dealt. "Gentlemen of the jury," 
began Mr. Taney, " if a man have a head like a post, you must 
hammer him like a post." His discourse was brief ; but his client 
went home a happy and acquitted man. 

His great ability, high character, and benevolent life soon 
placed him at the head of the bar in his native State. He was 
made Attorney-General of Maryland, in 1827. Four years after, 



*From the " Memoir of Roger Brooke Taney," by Samuel Tyler, LL.D.; "Ap- 
pleton's American Cyclopaedia," 1876; and various other sources. 

(345) 



346 Catholicity in the United States. 

he was raised to the position of Attorn ey-General of the United 
States ; and in 1833 was appointed Secretary of the Treasury by 
President Jackson. 

Mr. Taney became identified with the great issues which made 
Jackson's term of oflice an epoch in our political history. By a 
happy coincidence, the policy of these two great men had a like 
complexion. President Jackson was the declared enemy of the 
great fiscal power of the land — the United States Bank. Taney 
was the same. Their wise forethought and unflinching firmness 
saved the Government from impending bankruptcy. 

At the death of Chief-Justice Marshall, Attorney-General 
Taney was appointed to succeed him. He took his seat on the 
bench in January, 1837. The record of Taney's long term fills 
no barren page in American history. Never before, or since, 
were such grave questions submitted to the Supreme Court for 
adjudication. Questions about State rights were ever being 
raised. The Constitution had to be defined. It required a firm 
and profound mind to sift and settle everything. To this mighty 
task, difficult as it was ungrateful, did Chief-Justice Taney bend 
himself with devoted energy. His was old Roman justice — 
strict, unerring, inflexible. Nothing could turn it a hair's breadth 
from the even tenor of its way. The Catholic head of the Judicial 
Department discharged his duty to the letter. In the decision 
of questions which came before him as a judge, he displayed 
unsurpassed ability. The most noted of his decisions was the 
famous Dred Scott case ; a decision which his bitter enemies — 
and he had not a few — took every occasion to misrepresent. 
They charged him with being the advocate of slavery. But noth- 
ing could be more false. The Chief-Justice was at heart a prac- 
tical abolitionist. He set the example himself. In early life he 
gave freedom to all the slaves he inherited from his father. The 
old ones he charitably supported by monthly allowances to the 
day of their death. 

When the civil war broke out, the difficulties of Chief-Justice 
Taney's position may well be imagined. Yet the virtue and 
greatness of the man cast a halo of honor on his high oflice, 
which neither the misfortunes of the times nor the disasters of 
the nation could touch or tarnish. The aged and devoted patriot 
beheld with mingled hope and fear the dark clouds which overcast 
the Republic. Writing to a friend on his birth-day, March 17th, 
1862, he said: "I wish I could have seen my eighty-sixth year 
begin with brighter hopes. The one I have just passed has been 
a sad one. * * * * God's will be done ; and we must meet it 



Its History from 1850 to 1876. 347 

with the faith of Christians and the firmness and courage of 
manhood. " 

With all his senses unimpaired to the last, and his mind clear 
and vigorous as ever, this illustrious Catholic Chief-Justice of 
the United States died October 12, 1864. 

I have thus rapidly traced the grand and spotless public 
career of Chief-Justice Taney, who, for more than a quarter of a 
century, was head of the judicial department, and who admin- 
istered the oath of office to nine Presidents of the United States. 
But his noble life derived its force and beauty from religion, 
which ever shed its hallowed rays along his pathway." ' He was 
a devoted Catholic. When his mother died in 1814, she was 
buried in a little graveyard back of a little chapel, then the only 
Catholic chapel in Frederick. Here he requested to be buried 
by his mother's side, no matter where he should die. "In this 
little chapel," writes his biographer, " with its twilight stillness, 
Mr. Taney could be seen every morning during his residence at 
Frederick, in rain or sunshine." "The well-known humility of 
Mr. Taney," says the venerable Jesuit, Father John McElroy, 
"made the practice of confession easy to him. Often have I 
seen him stand at the outer door leading to the confessional in 
a crowd of penitents — majority colored — waiting his turn for ad- 
mission. I proposed to introduce him by another door to my con- 
fessional, but he would not accept of any deviation from estab- 
lished custom." In troubles and difficulties it was his habit to 
receive holy communion in order to invoke grace and strength 
from God. "Most thankful am I," wrote the Chief- Justice some 
time before his death to his cousin, an old man, "that the 
reading, reflection, study, and experience of a long life have 
strengthened and confirmed my faith in the Catholic Church, 
which has never ceased to teach her children how they should 
live, and how they should die." His own life was an illustration 
of the grandeur of the ancient faith. His biographer relates 
that one day Justice Daniel hastily entered the room of the 
Chief- Justice and found him kneeling in prayer. Mr. Daniel 
afterwards apologized for the intrusion. The Chief-Justice 
made some kind remark, and added that he never began the 
duties of the day without asking divine assistance. 

Besides being a great judge and a pious Christian, he was a 
model gentleman — one of the kindest of men. Such was the 
charm of his manners that every newly- appointed officer was at 
his first interview with the Chief- Justice brought to regard him 
with affectionate reverence. "Chief-Justice Taney," said Mr. 



348 Catholicity in the United States. 

Lamon, "was the greatest and best man I ever saw. I never 
went into his presence on business that his gracious courtesy 
and kind consideration did not make me feel that I was a better 
man for being in his presence." 

In person, the Chief-Justice was tall and commanding, His 
mind was luminous and powerful. "From his clear, vigorous, 
and perfectly unimpaired intellect," said Charles O'Conor, 
" there shone out even to the last moment a force that seemed 
proof against decay." "I hope when his history is known," 
wrote the renowned Gfeneral, Kobert E. Lee, "that it will exalt 
him in the estimation of all honorable men to the high position 
he holds in mine." 

The memory of this grand old Catholic jurist will live forever, 

"As some tall cliff that lifts its noble form 
Swells from the vale and midway leaves the storm, 
Though round its breast the rolling clouds are spread, 
Eternal sunshine settles on its head." 



BOOK III 



THE KELIGIOUS ORDERS OF THE UNITED 
STATES. 

CHAPTER I. 

THE RELIGIOUS ORDERS OF MEN. 

" The world knows nothing of its greatest men."— Taylob. 

INTRODUCTORY REMARKS — THE FRANCISCANS— DOMINICANS— JESUITS — 

AUGUSTINIANS SULPITIANS— -TRAPPISTS — LAZARISTS — REDEMPTOR- 

ISTS — CONGREGATION OP THE HOLY CROSS— FATHERS OF MERCY- 
CONGREGATION OF THE MOST PRECIOUS BLOOD — BENEDICTINES — 
CHRISTIAN BROTHERS — MISSIONARY OBLATES — BROTHERS OF MARY — 
PASSIONISTS— XAVERIAN BROTHERS — PAULIST FATHERS — TABLE OF 
STATISTICS. 

" I confess," writes the profound Protestant philosopher, 
Leibnitz, " that I have ardently admired the religious orders ; 
for they are a sort of celestial soldiery upon earth. Nor is it 
the least among those marks which commend us to that 
Church, which alone has preserved the name and the badges 
of Catholicity, that we see her alone produce and cherish 
these illustrious examples of the eminent virtues and of the 
ascetic life." 

Catholicity alone can produce religious orders of men and 
women, because it alone is divine. The very barrenness of 
the sects bears testimony against them. The Catholic Church 
is the mother of the religious past — the hope of the religi- 
ous future. She is the grand power which can mould variety 

(349) 



350 Catholicity in the United States. 

into unity ; which offers states of life suited to the spiritual 
wants of all humanity ; which can bend the world to virtue, 
yet make allowance for the peculiarities of times, and peo- 
ples, and countries ; which can do good in a thousand differ- 
ent ways ; and which can rear up frail man to the practice of 
the most heroic virtues. Religious institutes owe their very 
existence to the sublime spirit of the ancient faith. They 
are the beautiful branches which adorn the tree of the 
Church. Their origin may be traced back to the first Chris- 
tians who, possessing all things in common, lived together as 
if they had " but one heart and one soul." Europe should 
know their value ; and America need not be ignorant of it. 
They were the pioneers of the New World. Civilization 
followed their footsteps. If the priest is the grandest figure 
in our early history, he is the same in the early history of 
Europe. The great monks of old shine as lights for after- 
times. In the early and middle ages it is to the cloister we 
must look for all that was greatest in virtue and knowledge. 
And in our own day, it would be easy to name a dozen Religious 
Orders, any one of which has done more for the progress of 
true civilization and the march of intellect, than all the so- 
called philosophers that ever lived. Catholicity alone can 
produce a Sister of Charity, a Jesuit Father, a Benedictine, 
a Trappist, or a Christian Brother. In vain do we look for 
them elsewhere. 

The primary object of all religious institutes is the perfec- 
tion of the members, the practice of the Gospel counsels, and 
the performance of certain good works, which shall be for 
the greater glory of God. Human nature is weak and vari- 
able. To enable man to walk the straight and difficult way 
of virtue and self-abnegation, the religious state calls on him 
to strengthen his good purposes by making solemn promises 
to God. But this is done only after long and mature prep- 
aration. The young person enters an Order, becomes a 
novice, tries himself, and is tried by others. In this prepara- 
tion there is an element of severity, but there is also some- 
thing sublime, beautiful. Humanity is elevated, the world 



The Religious Orders of Men. 351 

is forgotten, grace subdues the passions, the heart is pure, 
and life glides gently away like the calm current of some 
delightful stream. True ! the stream is sometimes ruffled ; 
but the water is ever bright, and assumes its most silvery 
hue in passing over the obstacles met in its course. If ever 
the great God communes with a human soul, it is with the 
pure soul of the young religious. , 

The three vows are taken — poverty, chastity, and obedi- 
ence — perhaps, forever. The path of life for the youthful 
aspirant after Christian perfection is now fixed. His per- 
petual vow is his compass ; the rules of the Order, his chart. 
Clouds may overcast and troubles and temptations occasion- 
ally mark the course of his frail bark. Still, amid all the 
trials and storms of life, he has but to cast his eyes heaven- 
ward, and he beholds the rainbow of hope in the sky of faith. 
All this, it may be said, is strange. 

" 'Tis strange — but true ; for truth is always strange." 

To the genuine religious, his holy state is the royal way of 
the cross in this world ; and in the words of the Imitation of 
Christ : " Blessed is he who has there lived well, and made 
a happy end ! ' ' 

[In the following brief sketches of the various religious Orders 
and Congregations in the United States, a chronological arrange- 
ment is adopted, according to the date of entrance within our 
present territory.] 

1. The Franciscans. 
(a.d. 1528.) 

The Franciscans, or Friars Minor, were founded in 1209 
by the seraphic St. Francis of Assisium. The Order was 
instituted to inculcate the practice of the Christian virtues 
and the evangelical counsels by word and example. Its sin- 
gular history during the last six centuries and a half forms 
a famous record, filled with great and saintly names and 
shining deeds. St. Anthony of Padua, St. Bonaventure, 



352 Catholicity in the United States. 

and St. Bernardine of Sienna were Franciscaus. The Church 
is indebted to this Order for five Popes, and over two thou- 
sand five hundred patriarchs, archbishops, and bishops. Duns 
Scotus, Cardinal Xernines, Luke Wadding, Father O'Leary, 
Fathew Mathew, and the learned and patriotic authors of 
the " Annals of the Four Masters " were Sons of St. Francis. 
Indeed, the list might easily be extended. 

Owing to various changes and reforms that have taken 
place, from time to time, the Order of St. Francis is divided 
into several branches with distinct names : (1) Recollects, 
(2) Capuchins, (3) Conventuals, (4) Brothers of the Third 
Order. 

The relations of the Franciscans with America began at 
its discovery. Columbus himself belonged to the Third 
Order,* as did Isabella of Spain ; and we know that the 
warm-hearted Father John Perez, prior of the Franciscan 
Convent, who saddled his mule and departed at midnight 
for the Spanish Court, in order to plead the cause of Colum- 
bus, had an honorable share in the discovery of America. 
Thus we learn that the " lady, the mariner, and the monk," 
whose genius and enterprise found a new world, were bound 
by close ties to the famous Order founded by the great saint 
of Assisium. The first priest who set foot on the shores of 
America was a Franciscan, as was the first bishop, the first 
archbishop, and, we believe, also the first martyr for the 
Faith. f Let us be just, love truth, respect history, give 
honor where honor is due. 

Bishop John Juarez and his companions of the Order of 



* The Third Order was instituted by St. Francis for people 
living in the world. At a later date, Pope Leo X. selected from 
the written rules of St. Francis those to be observed by such of 
the Third Order as lived in community. The Brothers of the 
Third Order form a regular monastic body. 

t Of the 57 martyrs known to have shed their blood for the 
Faith within the present limits of the United States, 36 were 
Franciscans, 16 were Jesuits, 2 were Dominicans, 2 were secular 
priests, and one was a Sulpitian.— " St. Francis and the Fran- 
ciscans." 



The Religious Orders of Men. 353 

St. Francis landed on the shores of Florida in 1528. Their 
fate has been already noticed. They were the first mission- 
aries who set foot within our present territory. Father 
Padilla, O.S.F., and Brother John of the Cross, O.S.F., be- 
dewed the soil of New Mexico with their blood in 1542. 
Two years later. Father de Olmos, O.S.F., began to preach 
to the savages of Texas. In 1593, Father Francis Pareja, 
O.S.F., composed the first book ever printed in an Indian 
dialect. The first explorer of New Mexico, Texas, and 
upper California was the Italian Franciscan, Father Mark of 
Nice. Before the close of the sixteenth century, the hymns 
of Christianity resounded from the Franciscan chapels of 
Florida, and the wild children of the forest had learned to 
praise God. The Franciscan was also the first to announce 
the gospel to the fierce Iroquois and the natives of Canada. 
" The unambitious Franciscan, Le Caron," writes Bancroft, 
" years before the Pilgrims anchored in Cape Cod, had pene- 
trated the land of the Mohawk — had passed to the north 
into the hunting grounds of the Wyandots, and, bound by 
his vows to the life of a beggar, had on foot or paddling a 
bark canoe gone onward, and still onward, taking alms of the 
savages till he reached the rivers of Lake Huron." One 
hundred years ago, Father Serra, O.S.F., founded San Fran- 
cisco, which, translated, is simply Saint Francis. 

As the power of France diminished, and the persecuting 
power of England increased in America, the Franciscans 
gradually withdrew from our territory. The Holy See, in 
1804, authorized Eev. Father Michael Egan, O.S.F., to 
establish a province of his Order in the United States. The 
project was not successful. Six years later, Father Egan 
was consecrated first Bishop of Philadelphia. 

In 1854, a colony of Franciscan Fathers from Rome, set- 
tled at Alleghany, N. Y. They came at the earnest invita- 
tion of Bishop Timon and Nicholas Devereux, Esq., the 
latter of whom generously gave them the necessary land and 
funds to found an establishment. This happy commence- 
ment was destined to be succeeded by many others. At pres- 
23 



354 Catholicity in the United States, 

ent, the Franciscan Fathers conduct several colleges and 
possess numerous convents. Among their institutions of 
learning are St. Bonaventure's College, Alleghany, N. Y.; 
St. Francis' College, Quincy, HI.; Franciscan College, Santa 
Barbara, California ; and St. Joseph's Ecclesiastical College, 
Teutopolis, 111. The Recollects have houses in ISTew York, 
Connecticut, Ohio, Indiana, Illinois, and California; the 
Capuchins, in New York and Wisconsin ; and the Conven- 
tuals, in New York, New Jersey, Indiana, and Kentucky.* 

The Franciscan Brothers have several important establish- 
ments in the United States. In 1847, Bishop O'Connor, of 
Pittsburg, Pa., obtained from the houses in Ireland six 
Brothers, who founded several communities in his diocese, 
the principal of which is that of Loretto. In 1858, at the in- 
vitation of Bishop Laughlin, two Brothers came to Brooklyn. 
Though surrounded by difficulties, their numbers increased 
and their resources multiplied. The Brooklyn community 
now numbers forty-eight members, and conducts St. Francis 
College, two academies, and seven parochial schools. In 1875 
a monastery was founded at Rondout, 1ST. Y., where the 
Brothers conduct an academy. The Mother-House of the 
Franciscan Brothers is at Loretto, Pa., where they have also 
a flourishing college. At the present time the Brothers have 
five monasteries, numbering one hundred and twenty mem- 
bers, in the United States.f 

Thus the first Religious Order that entered our country, 
but after a time was obliged to withdraw from it, has again 
taken deep and permanent root on American soil. 



* These three branches of the Franciscan Fathers have be- 
tween thirty and forty establishments in the United States; but 
the writer, through no fault of his own, has been unable to ob- 
tain the number of members. 

t For the foregoing details concerning the Franciscan Broth- 
ers, the writer is indebted to the kind courtesy of Rev. Brother 
Paul, O.S.F., President of St. .Francis College, Brooklyn, N. Y. 






The Religious Orders of Men. 355 

The Dominicans, 
(a.d. 1539.) 

The Order of St. Dominic, or the Order of Preachers, was 
founded by the renowned saint whose name it bears, in the 
beginning of the thirteenth century, having received the 
approbation of the Pope in 1216. St. Dominic, a member 
of the illustrious Spanish house of De Guzman, was born in 
1170, and died in 1221. As a saintly priest, powerful 
preacher, and successful missionary, he was unsurpassed. 
Among the fanatical heretics of his day, God was pleased 
to make St. Dominic's preaching the instrument of His grace 
to strike the rocks, to open the unwilling ears, and to soften 
the hardened hearts of many whom even the thunder of St. 
Bernard had not been able to move. Besides working nu- 
merous miracles, he instituted the world-wide devotion of 
the Bosary, or Beads. " His Order," says the venerable Alban 
Butler, who wrote more than a century ago, " has given the 
Church five Popes, forty-eight Cardinals,* twenty-three Pa- 
triarchs, fifteen hundred Bishops, six hundred Archbishops, 
and a great number of eminent doctors and writers." The 
name of St. Thomas Aquinas, the prince of theologians, 
would alone be sufficient to reflect immortal honor on this 
great order of preachers, scholars, and saints. In our own 
day we can recall to mind the glories of the French and the 
Irish pulpits — the sublime Pere Lacordaire, and the eloquent 
Father Burke. 

The influence of this Order on the Fine Arts has exceeded 
all others. " The Dominicans," writes Mrs. Jamieson, "have 
produced two of the most excellent painters who have drawn 
their inspirations from religious influences — Angelico da 
Tiesole and Bartolomeo della Porta." 

Dominican missionaries began to preach to the Indians of 
the South as early as 1539. Several proved the faith that 



* The number has now grown to 



356 Catholicity in the United States. 

they professed by bravely meeting a cruel death. Father 
Louis Cancer, O.S.D., was the protomartyr of Florida. After 
the example of Las Casas, they were everywhere the bene- 
factors of the native races and their protectors against Euro- 
pean brutality. On the destruction of the missions the Sons 
of St. Dominic departed from our shores. 

We must come down to the nineteenth century to find 
again the white habit of the Dominican in our country. In 
1805, Father Edward D. Fenwick, O.S.D., afterwards first 
Bishop of Cincinnati, accompanied by three Fathers of the 
English province, arrived in the United States. Their first 
establishment was the Convent of St. Rose, near Spring- 
field, Kentucky; the second, the Convent of St. Joseph, 
Perry county, Ohio. These two houses still continue to be 
their principal establishments of education in the United 
States. 

The chief object of this Order is to preach the Gospel to 
all nations. Its rules and constitutions are made subservient 
to this great end, always preserving, of course, the three 
vows of religion. In our country the principal occupation 
of the Dominican Fathers has been the studying and teach- 
ing of theology, philosophy, and history, varied, frequently, 
by the most arduous and untiring efforts to establish missions 
and to build up churches. About twenty Fathers have been 
employed in giving missions or retreats to the faithful dur- 
ing the last fifteen years, and always with marked success. 
At present, there are three bands of Dominican missionaries 
organized to carry on that most useful work. 

The Dominicans possess eight establishments: two in 
Kentucky; two in Ohio; one in Tennessee; one in New 
York ; one in Washington, D. C; and one in New Jersey. 
In these convents there are about fifty priests, six professed 
clerical novices, twelve novices and postulants, and twenty- 
five lay Brothers. As to nationality, the members are chiefly 
Celtic and Irish. In this enumeration California is not 
comprised. There is a flourishing province of Dominicans 



The Religiozis Orders of Men. 357 

in that State.* Among the illustrious prelates which the 
Order of St. Dominic has given to the American Church 
may be named, Drs. Concanen and Connelly, first and 
second Bishops of New York ; Dr. E. D. Fenwick, first 
Bishop of Cincinnati ; and Most Rev. Joseph S. Alemany, 
present Archbishop of San Francisco. 

The Society of Jesus. 
(a.d. 1565.) 

A countless number of books has been written on the 
Society of Jesus. Their contents could scarcely be mas- 
tered in a lifetime. The career of this celebrated Order 
involves many of the greatest points of modern history. 
Its friends and its enemies have alike been numberless. 
The field of its labors has been as wide as the world, as lim- 
itless as science and religion. For these reasons, it can easily 
be conceived that a brief notice, which at the same time 
shall be satisfactory, is next to impossible. 

St. Ignatius, the founder of the Society of Jesus, was 
born in 1491, in the Castle of Loyola, situated in the north 
of Spain. His father was head of one of the most ancient 
and noble families of that country. Ignatius grew up to 
manhood, a proud and aspiring soldier. He possessed mili- 
tary talents of a high order, and became known as an ac- 
complished commander. In the storming of Pampeluna, 
which he defended against the French, the young Spanish 
nobleman received a severe wound that confined him to his 
sick-room. In this quiet seclusion he read — accidentally 
read — the lives of the saints. Grace touched his heart. 
JSTew light flashed on his mind. The invincible soldier at 
once began to walk the way of the saints. This was just at 
the period when Luther, the apostate monk of Germany, 
finally threw off the mask, and bade defiance to the Holy 
See. 

Ignatius of Lojola was now thirty years of age. His 

* Letter of Rev. Stephen Byrne, O.P., to author. 



358 Catholicity in the United States. 

knowledge of books was limited. He could barely read and 
write. But with unequalled courage lie entered on the pur- 
suit of learning and virtue. Taking the degree of Master of 
Arts, the valiant defender of Pampeluna completed his di- 
vinity course, was ordained priest, gathered around him ten 
choice and learned young men, animated by his own master- 
spirit, and formed them into a religious order. The serv- 
ices of this company of youthful Christian heroes, he placed 
at the disposal of the Pope. Among them were Francis 
Xavier, James Laynez, and Peter Faber. Pope Paul III. 
approved the new Order, in 1540, under the title of The 
Society of Jesus — the name given it by St. Ignatius him- 
self. 

Such, in brief, was the origin of that wonderful religious 
institute, which from its first years assumed the stature of 
a colossus, which has peopled Heaven with saints, and 
filled the world with the renown of its name and its deeds. 

The rules and constitutions laid down by St. Ignatius 
for the government of his Society bear the stamp of the 
saint, the scholar, and the soldier. Their object is to train 
each of the members to the highest possible degree of vir- 
tue and learning.* The system of discipline is thorough. 
It is a military maxim, that " obedience is the first duty of 
the soldier." The Jesuit also acknowledges it. Besides, 
his every action is to be done " ad majorem Dei gloriam" 

* The life of the Jesuit, from the time he enters the Society 
until he takes his last vows, may be thus briefly traced : There 
are, firstly, two years of novitiate life, entirely occupied with 
prayer, recollection, works of self-denial, and the practical 
study of perfection. The candidate is now admitted to binding 
vows, and begins a prolonged and rigid course of studies. Four 
years or more are given to rhetoric, literature, philosophy, 
physics, and mathematics. After this, the young professor 
passes from four to six years in teaching in the colleges of the 
Society. He then devotes from four to six years to theology, 
the study of the Holy Scriptures, canon law, Church history, 
and, perhaps, the Oriental languages. On terminating this 
course, he undergoes a strict examination, after which, if duly 



The Religious Orders of Men. 359 

!Nor is this all. St. Ignatius wished his disciples to be 
those " who in everything, in history, in physics, in philoso- 
phy and literature, as in theology, do not remain behind 
their age, but are able to follow, or even to aid its advances, 
yet without ever forgetting that they are vowed to the de- 
fence of religion and to the salvation of souls." 

The Society of Jesus at once became the vanguard of 
the Church in Europe, and carried the faith to the ends of 
the earth. " It was an evil day for new-born Protestant- 
ism," writes Francis Parkman, " when a French artillery- 
man struck down Ignatius Loyola in the breach of Pampe- 
luna."* " The Jesuits," says the Abbe Balmes, " were a 
wall of brass against the assaults upon the Catholic 
faith."f 

America soon became the theatre of the apostolic zeal 
of the Jesuit Fathers. In 1565, the fearless Father Peter 
Martinez, S.J., shed his blood in Florida. In the seven- 
teenth century, the Sons of Ignatius erected the cross in 
the forests of Maine, in the everglades of Florida, in the 
heart of New York, in the Mississippi Yalley, along the 
Great Lakes, and on the shores of the wide Pacific. Two 
hundred years ago, as already related, Father Marquette 
discovered the Mississippi. " Not a cape was turned, or a 
river entered, but a Jesuit led the way."^: 

Neither the fierce Iroquois, the roving Sioux, nor the ter- 



prepared, he is admitted to the priesthood. The young Jesuit is 
now, it might be supposed, sufficiently armed with science and 
religion to meet the trying duties of life. But his schooling is 
not yet complete. Another year is spent away from the world, 
away from books, in prayer and contemplation. At the expi- 
ration of this year (or, perhaps, of many years), if he has 
proved his entire fitness, he is admitted to the last vows of the 
Society — he receives from the Father- General the gradus, and 
is fully professed. These steps generally cover a term of from 
fifteen to twenty years. 

* ' ' The Jesuits in North America." 

t "European Civilization." 

\ Bancroft. 



360 Catholicity in the United States. 

rors of death in the wilderness, could daunt these valiant 
soldiers of the Faith. They " never receded one foot."* 
The Huron missions of Canada form the grandest chapter 
in the history of that country. There a brave band of 
Jesuit Fathers labored, nor flinched when an appalling 
death sought them. The iron Brebeuf, the gentle Gamier, 
the all-enduring Jogues, the enthusiastic Chaumonot, Lalle- 
mant, Le Mercier, Daniel, Poncet, Le Moyne — one and all 
toiled with a bold tranquillity when their very scalps hung 
by a hair ! 

The Jesuits were "the first discoverers of the greater 
part of the interior of this continent. They were the first 
Europeans who formed a settlement on the coast of Maine. 
They were the first who led the way overland from Quebec 
to Hudson Bay. It is to one of them that we owe the dis- 
covery of the rich and inexhaustible salt springs of Onon- 
daga. Within ten years of their second arrival, f they had 
completed the examination of the country from Lake Su- 
perior to the Gulf, and founded several villages of Christian 
neophytes on the borders of the upper lakes. While the 
intercourse of the Dutch was yet confined to the Indians in 
the vicinity of Fort Orange, and five years before Elliot of 
JSTew England had addressed a single word to the Indians 
within six miles of Boston Harbor, the Jesuit Fathers 
planted the cross at Sault Ste. Marie, whence they looked 
down on the Sioux country and the Yalley of the Missis- 
sippi. 

u Fortunately, they were men of learning and observation. 
They felt deeply the importance of their position, and 
while acquitting themselves of the duties of their calling, 
carefully recorded the progress of events around them.";); 
' Sixteen Jesuit Fathers bedewed the soil of the United 



* Bancroft. 

t The date of their second arrival in Canada was 1632. Two 
years later, another band of Jesuits landed in Maryland. 
J Dr. E. B. O'Callaghan. 



The Religious Orders of Men. 361 

States with their martyr-blood. Rale and Du Thet were 
murdered for the faith in Maine. Jognes shecl his blood in 
New York. Segura and his eight Jesnit companions laid 
down their lives in Maryland. The aged Mesnard fam- 
ished in the wilderness of Michigan. Dupoisson and 
Souel suffered death on the Lower Mississippi. In short, 
the footsteps of the Jesuit can be traced from the Atlantic 
to the Pacific — from the Great Lakes to the Gulf of Mexico. 
The Sons of Loyola stand at the very gate of American 
history. We cannot enter without paying our respects to 
them. 

In Europe, the Jesuit Fathers were the foremost champions 
of the Faith, the guardians of Christian education, and the 
vigorous defenders of the rights of God and man. They 
came into the world during a great convulsion of Christianity 
— an age of social storms and religious revolutions. Cath- 
olicity was assailed. The authority of the Holy See was 
scoffed at. Man fell away from the faith of their fathers. 
The flag of heresy waved in triumph over England, Ger- 
many, and other lands. But the Sons of Loyola, trained to 
virtue, and masters of all knowledge, arose in their might. 
They met heresy more than half way ; and heresy and its 
professors have never forgiven them ! But Catholicity 
honored them — ranked them among its noblest, best, and 
bravest sons. Nineteen Popes gave their warm sanction to 
the society. The Council of Trent eulogized their constitu- 
tions, and showed so much deference to the Order, that when 
Father Laynez* was taken sick, the sittings of that cele- 
brated body were suspended, and resumed when he was 
able to be present. 

Two centuries rolled by, and infidelity, the offspring of 
heresy, began to plot the destruction of the Church. Irre- 
ligious governments, writers, and kings leagued together for 



* Fathers Laynez and Salmeron, S. J., attended the Council of 
Trent as theologians. 



362 Catholicity in the United States, 

this unholy purpose. The Jesuits had the distinguished 
honor of being the earliest victims immolated to the hatred 
of these powerful wretches. * The sentinels of Catholicity, 
they were the first to feel the rage of its enemies. All 
their houses in Portugal and its colonies were suppressed in 
1758 ; the French parliament suppressed the Society in 
1762 ; Spain and Naples continued the work of sacrilegious 
destruction in 1767 ; and Austria soon afterwards followed 
their example! Even this slaughter did not satisfy the 
wolves. They demanded nothing less than the utter anni- 
hilation of the Society of Jesus. The situation of Europe 
was truly fearful. Clement XIY. was pressed on all sides. 
Threats of schism from the so-called " Catholic " courts 
were heard, in case he did not comply. Thus painfully 
placed between two evils, the Holy Father accepted what 
he considered the lesser — he suppressed the Society of Jesus 
by the brief, Dominus ao Redemptor, dated July 21st, 1773. 
If infidelity raised a howl of triumph, the Catholic world 
soon felt its loss.f 

With the permission of Pius TIL, the Society was re- 
vived in Russia in 1801 ; and six years later in the United 
States. In August, 1814, the same holy Pontiff, by the 
bull, Sollicitudo, officially restored the Society of Jesus 
throughout the Christian world, and the decree was hailed 



* Abbe Darras: ''General History of the Catholic Church," 
Vol. IV. 

t The year before the Society was suppressed in France, the 
blasphemous Voltaire wrote to Helve this: " Once that we 
have destroyed the Jesuits, we shall have fine sport with Jesus 
Christ !" This proves that they were regarded as the sentinels of 
the Church. In treating the question of the suppression of the 
Society of Jesus, there are two classes of writers that need not 
be blindly followed. The first condemn Clement XIV. ; and in 
its eagerness to exonerate the children, censures the father. 
The second, in order to justify the father, condemns the chil- 
dren. Neither class is impartial. The Pope was placed between 
two evils. He was forced, as it were, to accept one of them. 



The Religious Orders of Men. 363 

with joy by all true friends of the Church and of re- 
ligion.* 

The uninterrupted labors of the Jesuit Fathers in the 
United States since the foundation of the Catholic colony 
of Maryland, form a bright chapter in the history of the 
American Church. For nearly two centuries and a half, 
they have toiled here as none else have done. At present, 
the Society has establishments and churches in New York, 
Boston, Baltimore, Washington, D.C., Milwaukee, St. Louis, 
Cincinnati, Philadelphia, New Orleans, Buffalo, Chicago, 
San Francisco, and many other cities. Woodstock College, 
in Maryland, is the House of Studies and chief Theological 
Seminary of the Society in the United States. The principal 
Novitiate is at Frederick, in the same State. 

The Society of Jesus conducts fourteen Colleges in this 
Republic, among which are Georgetown (founded 1791), 
the most ancient and venerable Catholic seat of learning in 
the country; St. John's (1841), N. Y. city, the oldest in the 
Middle States ; Holy Cross (1843), Worcester, Mass., the 
oldest in the New England States ; St. Xavier (1831), Cin- 
cinnati, the oldest in the Northwest; St. Joseph's (1830), 
near Mobile, the oldest on the Gulf of Mexico ; St. Louis 
University (1829), the oldest Catholic University in the 
Mississippi Yalley ; and Santa Clara (L 851), the oldest Cath- 
olic College on the Pacific coast. 

The Society in the United States is divided into Provinces 



The whole matter was narrowed down to a question of policy. 
Would it be better to sacrifice the Jesuits, or to see France, 
Spain, Portugal, Naples, Parma, and Venice, erect themselves into 
schismatic kingdoms? Clement suppressed the Society of Jesus ; 
and the members proved their heroic faith and virtue by calmly 
and obediently receiving the dreadful blow. " But," in the 
words of De Bonald, "if a Pope under constraint suppressed 
the Jesuits, a Pope in freedom re-established them." By far the 
best work on this delicate subject is, " Clement XIII., and Cle- 
ment XIV." by the learned and eloquent Father de Ravignan, 
S.J. 
* Abbe D arras. 



364 Catholicity in the United States. 

and Missions, each of which has its own distinct Provincial, 
or Superior. The Provinces are Maryland and Missouri ; 
the Missions, New York, New Orleans, California, New 
Mexico, and Buffalo. In all these, there are over thirty 
houses, with about seven hundred and fifty members. 

The success attending the missions and retreats given by 
the Jesuit Fathers is something as consoling as it is remark- 
able. The names of Father De Smet, Father John McEl- 
roy, Father Arnold Damen, Father F. X. Weninger, and 
others, are household words throughout our country. 

The Society of Jesus has given to the American Church 
a host of distinguished men, among whom were Archbishop 
Carroll, Archbishop Neale, and Bishop Fen wick of Boston. 

Looking at the past and present of this celebrated relig- 
ious body, I do not envy the man who can view it with un- 
moved indifference. The world hates it, because it is not 
of the world.* Protestants and infidels may assail the 
J esuits with bitter declamation ; but no intelligent man can 
study the history of the Society of Jesus without being con- 
vinced, in his soul, that if genuine apostles ever trod this 
earth since The Twelve, they were Xavier, Brebeuf, Lalle- 
mant, Daniel, Gamier, White, Marquette, Jogues, and De 
Smet. It has added to the calendar of the Saints such shin- 
ing names as St. Ignatius, St. Francis Xavier, St. John 
Francis Pegis, St. Francis Borgia, St. Louis Gonzaga, and 
St. Stanislaus Kostka. It has given to the Church eight hun- 
dred martyrs, immolated for the faith ; and eight thousand 
missionaries whose lives were consumed in labors of zeal 
among infidels and savages. To Christian literature, in its 
various departments, it has given over ten thousand authors. f 



* St. Ignatius, it is said, prayed that his children might always 
be the objects of trials and persecutions, in order the better to 
resemble our Divine Saviour. 

t Father Ricci, a distinguished Jesuit, was the first European 
that ever wrote in the Chinese language. He gained admission 
to that singular country in the year 1600. In its language he 
composed works on morals, religion, and science. He explained 



The Religious Orders of Men. 365 

The Jesuits are the greatest students in the history of 
modern learning — ever found on the foremost wave of ad- 
vancing science. 

The pioneers in every new laud, the Sons of Loyola seek 
to save souls with more zeal than others strive for worldly 
fortunes and the high places of the earth. And whether it 
be Bourdalone converting a King of France ; or Suarez, with 
his vast genius and telescopic power, searching into the mys- 
terious heights of theology; or Bellarmine shattering the 
sophisms of heresy and despotism ; or Xavier penetrating to 
regions never reached by the legions of Alexander ; or Bre- 
beuf toiling with dauntless heart among the savages of Can- 
ada ; or Marquette discovering the great " Father of Waters " ; 
or Secchi exploring the trackless paths of the stars — the 
Jesuit is ever the same glorious pioneer of religion, science, 
and discovery. If the history of the Society of Jesus has 
been checkered, it has also been grand beyond praise. If in- 
fidel Europe, leagued, procured its death, it nevertheless rose 
again. Coming forth from the tomb of suppression, it as- 
sumed a new life ; and to-day, with undimmed splendor, it 
traverses the world on its colossal mission of enlightening 
and doing good. 

The Augttstinians. 

(a.d. 1790.) 

This Order, known as u The Hermits of St. Augustine," 

was instituted by the illustrious Doctor of the Church whose 

name it bears, as early as a.d. 388.* It is the most ancient 



to his native pupils the first six books of Euclid. The name of 
Father Ricci is still remembered with veneration in China. 

The Jesuit missionaries of America left behind them diction- 
aries, grammars, and works of devotion in nearly all the Indian 
tongues. In this connection may be cited the names of Bre- 
beuf, Chaumonot, Rale, White, and Bruyas. 

There is no written language that has not been enriched in 
some way by the labors and learning of the Society of Jesus. 

* Several Catholic writers dispute the fact that the Augustinians 
obtained their rule from the great Bishop of Hippo. 



366 Catholicity in the United States. 

of all the religious Orders. Originally intended as a con- 
templative body, it presented this character till the thirteenth 
century, when Pope Innocent ordered the members to leave 
their hermitages and engage in the management of parishes 
and the care of souls. 

Notwithstanding the suppression of several hundred 
houses of the Order in Europe and elsewhere, it has still 
many convents in Ireland, England, Belgium, Germany, 
Italy, Mexico, and other countries. It has given many saints 
and learned men to the Church. Blessed John Traverse, 
O.S.A., was the first Irishman who suffered martyrdom for 
the Faith under the infamous Henry Till.* The celebrated 
Dr. Doyle, Bishop of Kildare and Leighlin, and the learned 
and eloquent Father Gahan were Augustinians. 

The Order was introduced into the United States in 1790. 
In that year Dr. Matthew Carr, O.S.A., and a few com- 
panions left Dublin, and arrived in Philadelphia. The zeal- 
ous priest immediately began the erection of St. Augustine's 
church, which was solemnly dedicated in 1800. The labors 
of Drs. Carr, Staunton, Hurley, Moriarty, and others did 
much to advance the cause of religion in Philadelphia. 
However, in 1844, the heathen mob rushed on their estab- 
lishment, committing their precious library, rectory, and 
church to the flames. On the blackened walls of St. Au- 
gustine's church there remained naught save the inscription, 
" The Lord Seeth." It was afterwards rebuilt. 

At the present time, the Augustinians have thirteen estab- 
lishments in the United States, with sixty members, of whom 
thirty-three are priests. The majority are natives of Ireland, 



* John Traverse, D.D., O.S.A., shed his blood in London, 1539. 
He had written a book defending the Papal supremacy. The 
royal savage was indignant. After having been beheaded, the 
holy doctor's body was thrown in the flames, when lo! the sacred 
fingers that had written so well in God's cause would not burn — 
neither the thumb, nor forefinger, nor middle one. These had 
held the pen. And in vain did the wretched headsman try to de- 
stroy them ! See Abbe McGreoghegan's "History of Ireland." 



The Religious Orders of Men. 367 

or Irish-Americans. (See Table of Statistics, p. 384.) The 
mother-house for this country is the Monastery of St. 
Thomas of Yillanova, at Yillanova, Pa. The Order con- 
ducts Yillanova College, situated at the monastery. Be- 
sides conducting this institution, which possesses the rank 
and privileges of a university, the Fathers have the direction 
of twenty churches in Pennsylvania, New Jersey, New 
York, and Massachusetts. The labors of the Augustinians 
in our Republic for religion and education, during the last 
eighty-five years, cannot be told in brief notice ; but it is 
written in God's history, where nothing is forgotten. 



The Society of St. Stjlpice. 
(a.d. 1791.) 

The Society of St. Sulpice was founded in France, in 
1642, by the Abbe John James Olier. Its chief object is 
the direction of ecclesiastical seminaries, the training of 
young priests. France, Canada, and the United States are 
equally indebted to the zeal, learning, and devotion of the 
Sulpitians. Some of the greatest ecclesiastics that France 
has produced were their pupils. The same may be said 
of America. The illustrious Fenelon at his death de- 
clared that he knew nothing better or holier than the So- 
ciety of St. Sulpice. Its members conduct the most famous 
sepinary in France, the greatest in Canada, and the most 
venerable in our own country. 

The project of forming a Sulpitian establishment in the 
United States is due in the first instance to the wise fore- 
thought of Rev. Mr. Emery, Superior-General of the Society 
at the period of the French Revolution. The signs of the 
times pointed to the destruction of religious institutions. He 
offered to found a seminary in the Uuited States, and Bishop 
Carroll gladly accepted the proposition. With Rev. Mr. 
Nagot as Superior, a band sailed for our country, and landed 
at Baltimore in the summer of 1 791. " When I returned from 



368 Catholicity in the United States. 

Boston, in July," writes Dr. Carroll, "I had the happiness 
of finding here M. Nagot, with his company from St. Sul- 
pice ; himself and three other priests belonging to the estab- 
lishment, namely, a procurator, two professors, and five semi- 
narians." St. Mary's Seminary, at Baltimore, was at once 
founded. It grew and flourished. For eighty-five years it 
has continued its excellent work. 

The Sulpitians conduct two institutions in the United 
States : (1) Theological Seminary of St. Sulpice and St. Mary's 
University, Baltimore. (2) St. Charles' College, near Balti- 
more, the classicMdepartment of St. Mary's University. The 
Society of St. Sulpice has given to the American Church 
such distinguished prelates and ecclesiastics as Flaget, Mare- 
chal, Brute, Dubois, Dubourg, Nagot, Badin, Richard, and 
Fredet. 

The Trappists. 
(a.d. 1805.) 

The Order of La Trappe is the most austere in the Church. 
It is a reformed branch of the Cistercians, the latter being 
founded by St. Robert, in France, a.d. 1098. St. Robert 
adopted the rule of St. Benedict, and established the house 
of Citeaux — hence the name Cistercian. But, in 1664, when 
the Abbe Ranee entered this Order, and reformed the con- 
vent of La Trappe, of which he was Superior, the Cister- 
cians began to be called Trappists, from the name of the re- 
formed house. During the storms of the French Revolu- 
tion the ancient house of Citeaux was destroyed. La Trappe 
then became the mother-house of the most numerous con- 
gregation of Cistercians, known at present everywhere under 
the name of Trappists. 

The Trappists were introduced into the United States, in 
1805, by Father Urban Gruillet, whose colony finally settled 
in Nova Scotia. The next band arrived under the guidance 
of Father Eutropius, in December, 1 848 ; and began the erec- 
tion of their present flourishing Abbey of our Lady of La 
Trappe, Gethsemani, Nelson County, Kentucky. 



The Religious Orders of Men. 369 

" What is a Trappist % " asks Cardinal Donnet. " A man," 
he answers, " like all the rest of us, with the exception, how- 
ever, that he is more humble, more abstemious, loses less 
time in sleep, and for these reasons is considerably our supe- 
rior. He sleeps little, eats little, and does not talk at all. 
He is not only a saint, but also a skillful farmer." 

" The Trappist rises every morning at two o'clock, on 
Sundays at one, and on great festivals at midnight. Prayer 
and the labor of his hands divide between them all his time 
till eight o'clock in the evening, his hour of retiring to rest." 

" From Easter till the 4th of September, the Trappist eats 
two meals a day ; the first at half -past eleven in the morn- 
ing, the second at six in the evening. During all the rest of 
the year he makes but one repast, which takes place at half- 
past two o'clock p.m., and in Lent at four. And he de- 
votes but one-half hour to this only meal." * Thus it will 
be seen that the Trappist is a man of work, a sound, healthy 
man, who labors from the rising to the setting of the sun.f 

"Ko kind of trades and professions,"^: writes the Eight 
Rev. Abbot Benedict, " being excluded from the cloisters of 
La Trappe, the Order receives the learned and the ignorant, 
the rich and the poor, the old and the young ; in a word, 
everyone, who has a sincere desire to embrace a life of soli- 
tude and retirement, and is willing and able to imitate Jesus 



* Address at an Agricultural Festival in France. 

t Yet Trappists, generally, live very long. Dr. Ducaisne, a dis- 
tinguished French physician, some time ago, published an article 
in La France on the subject of abstinence, in which he instances 
the Trappist monks as being so remarkable for longevity and 
freedom from disease. So far from this hard-fare, shortening 
life, he says it is a source of health, particularly when accompa- 
nied by plenty of open-air labor and pious exercises. During a 
residence of twenty-eight years, the brother-physician of La 
Grande Trappe, in France, has not known one case of apoplexy, 
aneurism, dropsy, gout, or cancer. Even when frightful epi- 
demics have ravaged the neighboring country, they have invari- 
ably stopped at the gates of the old Abbey. 
y \ Letter to the author. 
24 



370 Catholicity in the United States. 

obedient to Mary and Joseph, and working m the humble 
shop of his foster father. Hence, clergymen, attorneys, doc- 
tors, soldiers, seamen, carpenters, masons, laborers, farmers, 
and others are found enrolled in the following classes : 1st. 
Choir Religions ; 2d. Lay Brothers ; 3d. Oblates ; 4th. Familiar 
Brothers ; 5th. Boarders. Each of these live divisions has a 
rule appropriate to the courage and spirit of sacrifice of its 
members." 

This severe and highly useful Order has two establish- 
ments in the United States : The Abbey of Our Lady of La 
Trajpjpe in Kentucky, Right Rev. M. Benedict, Abbot ; and 
New Melleray Abbey in Iowa, Right Rev. Ephram Mc- 
Donald, Abbot. The members number forty-five, and are 
chiefly French and Irish. The Catholic Church possesses 
no holier children, nor the American Republic abler farm- 
ers than the Trappists — saintly men, kind, and charitable 
to others, austere only towards themselves ! 



Congregation or the Mission. 
(a.d. 1816.) 

The Priests of the Congregation of the Mission* were 
founded in France by St. Yin cent de Paul, the great Apostle 
of Charity in 1625. Their institute was confirmed by Pope 
Urban VIII. in 1632. The Fathers of this Congregation are 
secular priests who, after two years' probation, make simple 
vows of poverty, chastity, obedience, and stability. They 
devote themselves to labor, in the first place for their own 
perfection ; secondly, for the salvation of the poor by means 
of missions ; and, thirdly, in training up clergymen for the 
ministry of the altar, and the care of souls. 

When Bishop Dubourg, of New Orleans, was consecrated 



* From the priory of St. Lazarus, Paris, which was, in early- 
times, the chief house of the Congregation, the Fathers are 
sometimes called Lazarists. The French Revolutionists dispos- 
sessed them* of this house in 1792. 



The Religioiis Orders of Men. 371 

at Rome in 1815, he obtained for his diocese some members 
of this pious Congregation belonging to the Roman province. 
The following year the little band landed on onr shores. 
It consisted of four — Rev. Felix D'Andreis, CM., Superior ; 
Rev. Joseph Rosati, CM., afterwards first bishop of St. 
Louis, and two others. St. Mary's Seminary,* Barrens,' 
Perry Co., Missouri, was for a long time the head-quarters 
of the Fathers. It is the oldest of their establishments in 
the United States, its foundation dating from 1818. At 
first the Mississippi Valley was the scene of the zealous 
labors of the Sons of St. Yincent ; but, their numbers in- 
creasing, they gradually extended the field of their useful- 
ness from the Atlantic to the Pacific. 

At the present writing, the Fathers of the Congregation 
have thirteen establishments, the members numbering over 
seventy-four priests, twenty-eight students, and forty lay 
brothers. They have churches in St. Louis, New Orleans, 
Brooklyn, Philadelphia, and other large cities. Three Fath- 
ers are constantly engaged in giving missions throughout 
the country. The Congregation conducts five colleges, viz. : 
St. Yincent's Seminary and College, Cape Girardeau, Mo. ; 
Seminary of our Lady of Angels, Niagara, N". Y. ; St. John 
the Baptist's Seminary and College, Brooklyn, IS\ Y. ; St. 
Yincent's College, Los Angeles, Cal., and Cermantown Day 
College, Pa. The members of the Congregation are chiefly 
Americans and Irish. 

It has given several distinguished prelates to the Amer- 



* The early Seminary at the Barrens is thus described : "It 
consisted of several small log-houses. In the largest cabin, one 
story in height, was the university. In the northwest corner 
of the building was the theology department for study and lec- 
tures; in the northeast corner was the room for philosophy and 
general literature ; the southwest corner was used for a tailor's 
shop, and the southeast for a shoemaker's department. — Deu- 
ther's "Life and Times of Bishop Timon." 

Such was the only residence of the Fathers of the Mission, 
little more than half a century ago! Here, Rosati, Odin, Tinion, 
and other great men spent many a day. 



37 2 Catholicity in the United States. 

ican Church, among others Drs. Eosati, Timon, De Neckere, 
Ryan, Amat, and Most Rev. Dr. Lynch, present Archbishop 
of Toronto, Canada. The Mother-House in the United 
States is St. Vincent's Seminary, Germantown, Pa., which 
is also the head-quarters of the Yery Eev. Father Yisitor. 
The Superior-General resides in Paris.* For sixty years 
the Sons of St. Yincent have labored in our Republic, in- 
structing the ignorant, converting sinners, and training up 
young ministers of God. They have walked in the foot- 
steps of their illustrious Founder ; and Catholicity, society, 
and the nation at large are their debtors. 



Congregation of the Most Holt Redeemer, 
(a.d. 1832.) 

The Redemptorists, or Priests of the Congregation of the 
Most Holy Redeemer, were founded by the renowned saint, 
writer, and theologian, St. Alphonsus M. de Liguori, a native 
of Italy, in 1732. The chief object of their Institute is to 
give missions, spiritual exercises, and to save the most des- 
titute souls. 

In June, 1832, one hundred years after the Congregation 
was founded, Rev. F. Tscheuheus, C.SS.R., and two other 
Fathers from Austria, landed on our shores. They began their 
labors in Baltimore. The German Catholic population, which 
was then rapidly increasing, was sadly in need of priests of 
their own nationality. Here was a vast field for the Sons 
of St. Liguori, and they labored in it assiduously. As the 
Fathers grew in numbers, the sphere of their zeal was not 
confined to one nationality — it extended to all. 

At present, the Redemptorists have sixteen houses in the 
United States, with one hundred and thirty priests and thirty- 
four professed students. They have flourishing churches 



* For statistics of the Congregation in our country, and other 
valuable information, the author is indebted to the courtesy of 
Very Rev. J. Rolando, CM., Visitor for the United States. 



The Religious Orders of Men. 373 

and parishes in Baltimore, St. Louis, New York, Philadel- 
phia, New Orleans, and other important cities. The House 
of Studies for the training of members for the Congrega- 
tion is at Ilchester, Maryland. The majority of the Fathers 
are natives of Germany ; but a considerable number are 
Americans and Irish. Two distinct provinces were recently 
established by a decree of November 9th, 1875, namely, Bal- 
timore, Yery Be v. Jos. Helmpraecht, C.SS.B., Provincial ; 
St. Louis, Yery Kev. Nicholas Jaeckel, C.SS.B., Provincial. 
The late learned Bishop Neumann, of Philadelphia, was a 
Bedemptorist. Bishop Gross, of Savannah, is also a mem- 
ber of this Congregation. For nearly half a century the 
Sons of St. Liguori, have zealously toiled for the Faith in 
our country, and their labors have not been in vain. 

Congregation of the Holt Cross, 
(a.d. 1841.) 

The Congregation of the Holy Cross originated in France 
immediately after the Bevolution, which desolated that 
country towards the close of the last century. The schools 
for Christian education had been destroyed. The order of 
the Holy Cross was intended to supply this urgent want. 
At first, it was composed only of brothers; later on, in 
1837, the Superior, Yery Bev. B. Moreau, opened the doors 
of the Congregation to ecclesiastical candidates ; and, after 
twenty years of successful development, it was approved by 
the Holy See as a teaching body, composed of priests and 
brothers, devoting their energies and. their lives to educa- 
tional pursuits in seminaries, colleges, and country schools. 
Yery soon the new Community multiplied. Their houses 
in France alone reached, in a short # time, as high a number 
as fifty-seven. 

In .1811, Father Sorin, C.S.C., leaving France, accompanied 
by a few brothers, crossed the Atlantic, and opened an estab- 
lishment at Yincennes, Indiana. The following year the 
zealous priest purchased some land at a place then called St, 



374 Catholicity in the United States. 

Mary of the Lakes, near South Bend, Indiana. It is now 
well-known as Notre Dame, and on it stands the flourish- 
ing University of the same name. 

At present, the Congregation of the Holy Cross possesses 
a Province and a Yice-Province in the United States. The 
Province has its head-quarters at Notre Dame, with nineteen 
establishments in Indiana, Illinois, Wisconsin, Ohio, and 
Texas. It counts two hundred and eight members, chiefly 
Irish, French, and German. The Yice-Province is in the 
South, with head-quarters at New Orleans. Among the col- 
leges directed by the Congregation are Notre Dame Univer- 
sity, which is one of the very first institutions of learning in 
the country ; St. Mary's University, Galveston, Texas; and 
the College of the Sacred Heart, Watertown, "Wis. 

Thus the Yery Rev. Father Sorin's small commencement 
has multiplied more than a hundred-fold. God blessed it. 
The members of the Congregation of the Holy Cross are 
especially noted for their activity and devotedness. They 
publish at Notre Dame, the only periodical in the world 
entirely devoted to the most Blessed Yirgin — " The Ave 
Maria." Their labors in the cause of education have been 
attended with more than success. And the Catholic Church 
in the Mississippi Yalley counts no more earnest, learned 
laborious, and faithful sons than the Fathers and Brothers 
of the Holy Cross. 



The Fathers of Mercy, 
(a.d. 1842.) 

The Fathers of Mercy were founded in France by the 
Rev. J. B. Rauzan, S.P.M., in 1806. Missions are the chief 
object of the Society. In 1842, the Right Rev. Faubin- 
Janson, S.P.M., once the learned and eloquent Bishop of 
Nancy, came to the United States, and gave missions to the 
French people from Canada to New Orleans. By his zeal 
and generosity, New York City soon beheld its first French 



The Religious Orders of Men. 375 

Catholic Church, St. Vincent de Paul's. From 1842 till his 
death, in 1874, the good Father Lafont, S.P.M., was pastor of 
this church. Dr. Faubin-Janson may be regarded as the orig- 
inator of missions in this country. The Fathers of Mercy 
have four establishments, two in New York City, and two 
in Brooklyn, counting in all nine members. They conduct 
St. Louis College, New York. 



The Congregation of the Most Pbecioijs Blood. 
(a.d. 1844.) 

This congregation of priests was founded by the venera- 
ble Caspar Bufalo, who died in 1837. It was introduced into 
the United States in 1844, by the Kev. F. de Sales Brun- 
ner, and possesses several convents and seminaries in Ohio 
and California.* 

The Benedictines, 
(a.d. 1846.) 

This renowned Order was founded by the Patriarch of 
the western monks, the great St. Benedict, who was born 
in Italy in 480, and died in 543. Its history is almost the 
history of religion, literature, and civilization in Europe, for 
more than a thousand years. With scarcely an exception, 
the great intellectual lights of the early and middle ages 
were Benedictines. Bede, Alcuin, Lanfranc, Anselm were 
sons of St. Benedict. Many of the most celebrated scholars 
of modern times were the same. A mere catalogue of the 
names of distinguished Benedictine saints and authors would 
itself constitute a large volume. 

Out of the two hundred and fifty-nine successors of St. 
Peter who have occupied the Papal Chair, it is remarkable 
that no less than forty-nine were members of the Order of 



* The author has not been able to obtain the statistics of this 
Congregation. 



376 Catholicity in the United States. 

St. Benedict. The first of these, elevated to the Holy See, 
was Benedict I., in a.d. 573 ; and among the number we 
find the illustrious names of Gregory the Great, Innocent 
II., Gregory YIL, and Benedict XIY. E"o less than twenty- 
three Popes of this Order have been canonized, besides 
fourteen who have been beatified. In the present century, 
the. Benedictines have supplied the Holy See with two Popes 
■ — Pius YIL, who was exiled by Napoleon, and Gregory 
XYL, who died in 1846. Indeed, it is not a little singular 
that out of the eighteen centuries and more during which 
the Catholic Church has existed in the world, she has been 
no less than three hundred and thirty-seven years under the 
rule of Benedictine Pontiffs. 

The chief object of this ancient Order is the glorification 
of God by a regular and solemn divine service, day and night ; 
also literature, agriculture, and the education of youth.* 
The Benedictines were introduced into the United States 
in 1846, by the present Abbot- General, Right Rev. Bene- 
dict Wimmer, O.S.B., who leaving the Abbey of Metten, in 
Bavaria, founded St. Yin cent's Abbey, Westmoreland coun- 
ty, Pennsylvania. During the last thirty years the Bene- 
dictines have increased quite rapidly in our country ; and 
their untiring zeal in the cause of religion and education 
needs no labored eulogium. 

Their present chief establishments consist of two Abbeys, 
one in Pennsylvania, the other in Indiana. The Superior 
of each Abbey is styled Abbot, and has the title of Right 
Reverend. There are nine Priories in Kansas, New Jersey, 
Maryland, Pennsylvania, and Minnesota ; and about sixteen 
stations in various States. The Order conducts four colleges, 
the principal of which is St. Yincent's, attached to the 
Abbey in Pennsylvania. The religious members of the vari- 
ous houses number about three hundred, namely, one hun- 

* The Holy Rule of St. Benedict is the most famous of all 
monastic rules. The great Cosmos of Medicis and other wise 
legislators frequently read it in order to learn the maxims of 
perfect government. See Butler's " Lives of the Saints." 



The Religious Orders of Men, $77 

dred and ten priests, forty-eight clerics, nine novices, and 
about one hundred and thirty lay brothers. In regard to 
nationality, they are mostly, Germans, Americans, and Irish.* 
The sons of St. Benedict have a bright future before them 
in our Republic ; and as they shed a lustre on other coun- 
tries in other days, so may the land of Washington and Car- 
roll reflect their glories — be blessed by their prayers — en- 
lightened by their teachings. 



The Brothers of the Christian Schools, 
(a.d. 1846.) 

The Institute of the Brothers of the Christian Schools 
was founded in France, in 1684, by the Yenerable Jean 
Baptiste de la Salle, Doctor of Divinity and Canon of 
Rheims. Its chief object is the Christian education of youth, 
especially the children of the poor. In the beginning, the 
holy Founder and his Society met with many difficulties. 
But Heaven blessed his work. It stood the rude shocks of 
time. The Rules of the Brothers were approved by Bene- 
dict XIII. in 1725, and soon the Order spread over France. 
It had reached the zenith of its first usefulness, when the 
fierce storms of the French Revolution scattered it like all 
other religious communities. Restored by Napoleon in 1802, 
it again began its great mission. The present century has 
witnessed the marvelous growth of this Institute, so that its 
members are now spread over the four quarters of our globe. 

The Christian Brothers are religions men who make the 
four vows of poverty, chastity, obedience, and stability. At 
first, the vows are made for only one year ; then, for three 
years ; and, finally, for life. Their Rules and Constitutions 
are marked by simplicity, wisdom, and a great knowledge of 
the human heart. The highest ambition of the Christian 
Brother is to become a perfect religions and an accomplished 
teacher — a man whose bright example, knowledge, and in- 



* Letter of Right Rev. Abbot Wimmer, O.S.B., to the author. 



378 Catholicity in the United States. 

straction shall impress youth, and fit them for this world and 
the next. He cannot aspire to the ecclesiastical state. He 
mnst be contented and happy in his own modest, but sublirne 
sphere. 

The first band of this great Institute of popular religious 
educators came to the United States at the invitation of Most 
Rev. Dr. Eccleston, Archbishop of Baltimore, in 1846. They 
opened an establishment at Calvert Hall, Baltimore. Two 
years later the Eev. Annet Lafont, S.P.M., introduced a few 
Brothers to New York City. The astonishing development 
of these grains of mnstard-seed in this Republic must be 
learned in a few paragraphs. 

At present, the Christian Brothers direct ten colleges, 
namely, Manhattan College, New York City ; Rock Hill 
College, near Baltimore ; College of the Christian Brothers, 
St. Louis, Mo.; St. Mary's College and College of the Sacred 
Heart, San Francisco, Cal.; La Salle College, Philadelphia ; 
St. Joseph's College, Buffalo, N. Y.; College of the Chris- 
tian Brothers, Memphis, Tenn.; St. John's College, Prairie 
du Chien, Wis.; and St. Michael's College, Sante Fe, New 
Mexico. 

They conduct parish schools and academies in New York 
City, St. Louis, Philadelphia, Baltimore, Albany, Brooklyn, 
Buffalo, Chicago, Troy, and several other important cities. 
Their pnpils in the tJnited States number over 26,000. 
There are forty-nine establishments and seven hundred Chris- 
tian Brothers in our country — and all this is the growth of 
little more than a quarter of a century ! The majority of 
the younger members of the Institute are Americans ; but 
many are Irish, French, and Germans — the Irish being the 
most numerous. 

While the chief object of the Institute is " the education 
of youth in a Christian manner, especially the children of 
mechanics and the poor," nevertheless, other works of charity 
come within the sphere of its usefulness. The Brothers 
have charge of seven orphan asylums. Among these is the 
Catholic Protectory at Westchester, N. Y., an institution 
which has not its eo^ual on the American continent. 



The Religious Orders of Men. 379 

Before them, the Sons of La Salle have a grand mission. 
The Christian education of the Catholic masses in our cities 
depends largely on their zeal. The children of laborers and 
the poor must be instructed — saved. Who more fit for this 
noble work than the Christian Brothers '( Let the glorious 
record of two centuries answer ! France knows the value of 
the Brothers ; other lands have listened to their lessons ; and 
thousands of our own time and country bless them as their 
revered teachers and benefactors. In the present state of 
primary education in this Republic, they are the hope of 
society, the hope of the Church. Save the poor hoy — in- 
struct him — bring him up in the holy and cherished faith of 
his fathers — and the man is safe ! The city without Chris- 
tian schools is a city sadly in need of them. 

There are few great men to whom the world is more in- 
debted than to the illustrious and Venerable de la Salle. He 
was truly the Apostle of youth. He originated a system of 
popular education that challenges comparison, and compels 
admiration. He was the founder of Normal schools. The 
simultaneous method of teaching was unknown before his 
day. Not only did his genius and industry supply these, 
but the learned and saintly priest left behind him thousands 
of disciples animated by his own spirit, and trained to carry 
out his vast work. No educated person can read the Rules 
of the Christian Brothers, the Duty of a Christian towards 
God, and those masterpieces of educational wisdom and 
legislation, the Twelve Virtues of a good Master, and the 
Government of the Christian Schools, without being con- 
vinced that the Yenerable de la Salle was one of the very 
greatest educators and benefactors that the world has ever 
seen. 

H In the streets of the city, where laughter is loud, 
Where mammon smiles down on his worshipping crowd, 
Where the footsteps fall fast as the falling of rain, 
The sad and the sinful, the vile and the vain; 
In the streets of the city what form do we meet, 



380 Catholicity in the United States. 

"With long sable robe flowing free to his feet, 
Who is it that moves through the wondering mall ? 
5 Tis our teacher — a son of the sainted La Salle ! " * 



Missionary Oblates of Maet Immaculate. 
(a.d. 1848.) 

This Order of Missionary Priests was founded in 1816, 
by Mgr. Joseph Charles de JVIazenod, who died Bishop of 
Marseilles. It was approved by Pope Leo XII., in 1826. 
The Fathers seek to carry out the. object of their society 
by giving missions and retreats among the poor, the igno- 
rant, and the most abandoned classes ; and also by the work 
of education in clerical seminaries and colleges. They first 
entered the United States in 1818, when Father Telmon, 
O.M.I., and two others were sent from Canada to take 
charge of the Seminary at Pittsburg, Pa. At present, 
these zealous missionaries number thirty-five, with a few 
lay brothers, and possess seven houses in our country. They 
conduct one college at Brownsville, Texas, and have an 
Indian school and five Indian missions in Washington 
Territory. The members are principally French and Irish. 



* The Institute of the Christian Brothers numbers over 10,000 
members. The Superior-General resides in Paris. The present 
General is Rev. Brother Irlide, who was elected in 1875. The 
Assistant-General for America is Rev. Brother Patrick. Besides, 
America is divided into four provinces — New York, St, Louis, 
Canada, and Ecuador, each having its Visitor, or Provincial, 
who frequently visits the houses and examines the pupils. The 
province of Canada was established in 1837, and, at present, 
numbers 25 houses, 288 brothers, 41 schools, and 2 academies, with 
12,000 pupils. 

The province of Ecuador, South America, has 9 houses, 80 
brothers, 10 schools, 1 protectory, or industrial school, and 
2,700 pupils. 

For the foregoing statistics I am indebted to the kind courtesy 
of Rev, Brother Paulian, President of Manhattan College, and 
Provincial Visitor of the New York District. 



The Religious Orders of Men. 381 

Brothers of Mary. 
(a.d. 1849.) 

The Brothers of Mary form a religious institute founded 
by Rev. William Joseph Cheminade, in France, in 1817, 
and approved by Pope Gregory XYL, in 1839. They 
devote their lives to the education of youth. The society 
was introduced into the United States in 1819 ; and at 
present, possesses twenty- three houses in Ohio, Illinois, 
New York, Pennsylvania, Maryland, Louisiana, and Texas, 

The Passionists. 
(a.d. 1853.) 

The Passionists were founded by St. Paul of the Cross 
in 1735. Their holy founder was canonized in 1867, by 
Pius IX. The labor of their lives is to convert sinners — 
to draw men towards God by means of missions and 
retreats. In seeking to carry out this noble object, the 
Passionists unite the austerity of the Trappist with the 
activity of the Jesuit. " Our devotional exercises," says 
one of them, "begin at midnight. At that hour every 
Passionist rises from his hard couch and repairs to the 
chapel. There before the altar we chant the divine office, 
a ceremony which occupies an hour and a half. After this 
we retire to rest, but rise again at six and repair once more 
to the chapel for devotions, followed by Masses. The morn- 
ing hours are devoted by the priests and students to spiritual 
exercises and study, and by the lay brothers to material 
offices. Our habits, cloaks, shoes, sandals — everything we 
wear or use, is made in the house. JSTo woman ever crosses 
the threshold which divides our cloisters from the reception- 
room of the Betreat." 

In 1853, Bishop O'Connor, of Pittsburgh, being in Pome, 
brought with him three Passionist Fathers* and a lay 
brother — the first that entered the United States. 



* Fathers Dominic, Anthony, and Albinus. 



382 Catholicity in the United States, 

Though little more than a quarter of a century in this 
country, the Order has taken firm root, and now possesses 
five establishments, with one hundred and eight members. 
The two chief houses are St. Paul's Monastery (the Mother- 
House for the United States), Bimiinghani, Pa. ; and St. 
Michael's Monastery, Hoboken, !N". J. Of the members, 
the great majority are Americans, Irish, and Italians. 

The grand work which the Passionists have accomplished 
in this Republic for God, religion, and society may not be 
written in books, but it is engraved on the converted hearts 
of thousands, and is known in Heaven ! 

" The extraordinary success of the Passionists in this 
country," says Yery Rev. Father Nilus, C.P., " is indeed to 
be wondered at, for the American mind, with its ideas of 
liberty and independence, would seem to be totally unsuited 
for the religious life, where the vow of obedience requires 
such complete submission of the individual will. This ap- 
parent phenomenon may be explained by reflecting that 
only of late have Americans had a proper comprehension 
of the real character of religious orders. They are prac- 
tically the most perfect system of a democratic government 
on earth. The superiors are elected by the members of the 
Order, and only for a specified time. During that time their 
authority is qualified by a code of regulations by which all 
agree to, abide. It is this feature, I presume, which makes 
Religious Orders so prolific in this free and enlightened 
country." 

Congregation of Xaverian Brothers, 
(a.d. 1854.) 

The Xaverian Brothers were founded by Brother Francis 
Xavier (Theodore James Ryken) at Burges, Belgium, in 
1 839. They devote their lives to the education of youth. 
These zealous religious were introduced into the United 
States in 1 854, by the. late Archbishop Spalding, then Bishop 
of Louisville. At present, the Congregation possesses three 



The Religious Orders of Men. ^2> 

houses; one in Louisville, one in Baltimore city, and one in 
Baltimore county. It conducts eight parochial schools and 
St. Xavier's Institute. The members are forty in number, 
about one-half of whom are Americans, the other half Bel- 
gians, Irish, and Germans. The United States forms one 
of the three provinces, Belgium, England, and America, 
into which the Congregation is divided. The provincial is 
Rev. Brother Alexius, who resides at Louisville, Kj. 



Congregation of the Missionary Priests of St. Paul 
the Apostle. 

"While all the Religious Orders, which we have noticed, 
had their origin in Europe, this Congregation recently sprang 
into life on American soil, was established by an American, 
and it is, we believe, almost entirely composed of Amer- 
icans. It was founded in 1858 by the Yery Rev. Isaac T. 
Hecker, C.S.P., with a special view to the spiritual wants 
of this country, and having for its chief object missions and 
other apostolic works, together with the ordinary parochial 
charge. Already, the Paulist Fathers have become famous 
as eloquent preachers and devoted missionaries. A band of 
them is continually employed in giving missions and retreats 
from Maine to California. The Congregation possesses one 
establishment with nineteen professed members, nine 
novices, and six postulants. The building of a large church 
and house has been commenced at the location of the 
present temporary edifice in Ninth avenue and Fifty-ninth 
street, New York City. The Catholic World is managed 
by the Fathers of this Congregation. 



3«4 



Catholicity in the United States. 



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REV. FATHER JOHN McELROY, S.J. 

This venerable priest, now in his ninety-fourth year, is one 
of the illustrious men of our age. John McElroy was born in 
1782, near Brookborough, in the county Fermanagh, Ireland. 
Embarking for the United States from Londonderry, he landed 
at Baltimore in the summer of 1803. Three years later, he en- 
tered the novitiate of the Society of Jesus at Georgetown Col- 
lege. After a long term of thorough study and progress in the 
way of virtue, Father McElroy was ordained in May, 1817. 
The record of his glorious labors for nearly sixty years would 
indeed form a volume, the value of which could only be ex- 
ceeded by its interest. 

" 1 have had the honor," writes the learned biographer* of our 
Catholic Chief- Justice, "to know Father McElroy from boy- 
hood as one of the most useful and pious of men. He took 
charge of the little church in Frederick City, in September, 
1822, when an intimacy and true friendship commenced between 
him and Chief-Justice Taney." 

He built a magnificent church at Frederick, where the Mary- 
land province now has its novitiate. Such was the high esteem 
in which he was held by all classes and creeds that a Protestant 
writer in 1829, exclaimed: " Strange paradox! Catholic France 
expels the Jesuits, deprives them of the education of youth, and 
the Protestants of Frederick contribute each with his fifty 
dollars to build the Jesuits a college there." 

His great influence over his fellow-men proclaims his own 
greatness. In 1834, the laborers on the Baltimore and Washing- 
ton Railway grew riotous, and to the number of several hundred, 
by their boldness and armed gatherings, alarmed the citizens 
of the surrounding country.! The militia was about to be called 
out, when it was suggested that a few words from Father 
McElroy might have more effect than the appearance of a regi- 
ment. The Jesuit came, he saw, he conquered; but not like 
Csesar. With the magic power of religion he stilled the great 
human tempest. At the sound of his voice all was peace. The 
hardworking, but excited men quietly returned to their duty. 

When the Mexican war began, another field of heroic toil was 



* Samuel Tyler, LL.D., a Protestant gentleman. 

tDeCourcy, in his "Catholic Church in the United States," greatly ex- 
aggerates this incident, as Father McElroy remarks in a letter before me. 
25 (385) 



386 Catholicity in the United States. 

opene d for Father McElroy. He was one of the two Catholic 
chaplains appointed to attend the American Army, about one- 
half of which was composed of Catholics. Throughout the 
whole conflict, he gained the love and confidence of our soldiers 
to a remarkable degree. In 1847, the famous Jesuit was sent to 
Boston, which for seventeen years became the principal scene 
of his zeal and his labors. There he erected the church of the 
Immaculate Conception, the largest in that city; and Boston 
College, now in full operation. It is worthy of remark, that no 
college had ever been established in the capital of New England 
until 1861, and that then it was a Jesuit college ! During this 
period he was also constantly travelling to all points where the 
confidence of the bishops, or the wants of the Society called 
him. "When the last hours of Archbishop Hughes arrived, he 
was visited by his friend, Father McElroy, who offered up the 
holy sacrifice of the Mass for the last time in his room. That 
evening the great prelate calmly expired. 

" In 1864," writes the venerable man, "I ceased from doing 
active duty in the ministry. In 1868, I lost my eyesight, which, 
however, was again restored by a successful operation. I re- 
tained the use of my sight for about five years. Since then I 
have been totally blind ; but in other respects I enjoy good 
health, and daily celebrate, thanks be to God, the holy sacrifice 
of the Mass."* 

This grand old Jesuit, the most aged member of his Order in 
the world, is himself a living history of the Catholic Church in 
the United States. For seventy-three years he has witnessed 
its life, its growth, its progress. What a precious volume his 
reminiscences would be! May we not hope for such a work? 
How much could there be told about the spread of Catholicity, 
the wonderful manifestations of God's grace, and the thousand- 
and-one adventures and " moving incidents by flood and 
field! " Of all our living clergy, Father McElroy is the only one 
who connects the days of Archbishop Carroll with the Centennial 
Anniversary of American Independence. 



* Letter to the author. 



Y. REV. FATHER EDWARD SORIN, C.S.C. 

The distinguished subject of this sketch was born in France, 
in the early part of this century. Entering the Congregation of 
the Holy Cross, he was ordained priest; and was soon appointed 
to establish a branch of his Order in America. Father Sorin 
landed at New York in the fall of 1841, bent his steps towards 
the West, and fixed upon a wild, bat beautiful, spot in Indiana 
as a site for the future residence of himself and his religious 
colleagues. It is now known as Notre Dame. 

Father Sorin was gifted with that rare energy which can trans- 
form a log-cabin into a university, and a wilderness into a smil- 
ing scene where learning, religion, and civilization dwell to- 
gether. But when the good priest began his work, bigotry was 
alarmed. "When it was known that Father Sorin and seven 
Brothers had arrived at Notre Dame, and that he intended put- 
ting up a Catholic College, there was much trouble among the 
reverend gentlemen who held forth in the pulpits of the neigh- 
boring towns. Father Sorin was at once multiplied by twelve 
and made to stand for one dozen ' Popish Priests ' ; and it was con- 
sidered a fair valuation, rather under than over the mark, to 
count the seven Brothers, twenty. It was announced that twelve 
Roman Priests and twenty Monks were 'out at the lake,' and 
that the Pope of Rome had already sent $90, 000 to Father Sorin, 
and would shortly send over the trifling sum of $10,000 to make 
a round figure ! The above is no fancy sketch, but actually took 
place, and no doubt some good souls, listening to these men of 
peace and good-will, thought that the Pope would come and 
settle in South Bend, or Mishawaka."* 

At Notre Dame, Father Sorin firmly established his congrega- 
tion, founded the University of Notre Dame, and the Manual 
Labor School, built a beautiful church with its chime of twenty- 
three bells, and began the Ave Maria, a religious monthly, in 
honor of the Blessed Virgin. One little incident will illustrate 
the religious and practical spirit of this famous priest. In the 
fall of 1843, he made his annual retreat on the mound between 
the two small lakes at Notre Dame. Between his various spirit- 
ual exercises, he did not think it a waste of time to grasp his 



Silver Jubilee of Notre Dame University." By J. A. Lyons, M.A. 

(387) 



o 



88 Catholicity in the United States. 



sharp axe, fell large trees, arid clear off the ground on which to 
build a chapel. 

Some years ago, this venerable man was elected Superior- 
General of his Order. He is yet hale and hearty, with little to 
indicate old age, save his snow-white hair. If he who makes 
"two blades of grass grow upon a spot where only one grew be- 
fore," be a benefactor to his country, what shall we say of such 
a man as Father Sorin ? 



V. REV. FATHER HECKER, C.S.P. 

Isaac Thomas Hecker was born of German parents in New 
York City, December 18th, 1819. He was obliged to spend his 
early youth in manual labor, and after the ordinary common- 
school education, acquired the knowledge of the branches pre- 
paratory to his professional studies chiefly by his own iron 
efforts. After a long and diligent search he found the true relig- 
ion, and was received into the Catholic Church by the Rev. 
F. Rumpler, C.SS.R., at the Redemptorist's Church in Third 
street, New York. He was then about twenty-four years of age. 

Having been received as a postulant into the Congregation of 
the Most Holy Redeemer, he was sent to Belgium, where he passed 
the years of his preparation for the priesthood in the houses of 
Sts. Frond and Wittem. Before the completion of this period he 
was sent to London, where he was ordained priest by Cardinal 
Wiseman in the month of October, 1849. Father Hecker was 
one of a band of young Redemptorists sent to the United States 
in the spring of 1851. On his arrival in New York, he immedi- 
ately engaged in the missionary labors, which employed the 
greatest part of his time, zeal, and energy during the next ten 
years. 

The autumn and winter of 1857-8 were spent in Rome in ar- 
ranging the affairs connected with the separation of himself and 
his associates in forming a new Congregation apart from the 
Congregation of the Most Holy Redeemer. It is now widely 
known as the Congregation of St. Paul. The members are gen- 
erally called Paulist Fathers. Since the establishment of the 
Congregation of St. Paul, Father Hecker has been employed in 
the duties of his office as Superior, in various parochial and 
missionary labors, and in the foundation and direction of the 
Catholic Publication Society. In September, 1869, he assisted 
at the Catholic Congress- of Maiines ; and during the session of 



The Religiotis Orders of Men. 389 

the Council of the Vatican, he remained in Rome as one of the 
theologians of the late Archbishop Spalding of Baltimore. 

Since that time Father Hecker was obliged to take another 
and longer tour in Europe, Egypt, and the Holy Land for the 
restoration of his impaired health. Prom this journey he re- 
turned sensibly improved and prepared to resume the more im- 
portant duties of his office in October, 1875. On December 
29th, 1875, he was re-elected Superior of the Congregation of 
St. Paul for the regular term of nine years. During the last 
quarter of a century, no one has done more to influence and 
elevate the Catholic mind of America than Father Hecker. 



REV. FATHER ARNOLD DAMEN, S.J. 

In the first years of the nineteenth century, Arnold Damen 
was born in Holland. Entering the Society of Jesus, he came 
to America, and for thirty-five years he has devoted his time, 
his talents, his rare eloquence, and wonderful energy to the 
work of converting thousands to the true religion, and in erect- 
ing monuments of faith to the glory of God. To few men does 
the Catholic Church in the United States owe more than to 
Father Damen. 

In 1857, he purchased ground, established the Society of Jesus 
in Chicago, and built the great " Church of the Holy Family," 
which was solemnly dedicated in 1860. He also founded and 
completed St. Ignatius College, which may be regarded as one 
of the crowning labors of his life. 

But it is as the great Catholic missionary that Father Damen 
is known throughout this Republic. The success of his career 
for nearly a quarter of a century in the missionary field is 
something nearly marvelous. He has been the means of reviv- 
ing the Faith in the cold hearts of hundreds of thousands of 
tepid Catholics. He has received over 8,000 Protestants into the 
Catholic Church. Ten of these were ministers of various 
sects. 

As an orator and preacher, Father Damen has, perhaps, no 
superior in this country. Those who have heard him can truly 
exclaim: " How forcible are right words ! " His language burns 
like a torch. It goes straight to the heart. Even men whose 
stern nature has been hardened by years of indifference are 
moved to tears. Many qualities combine to produce this effect. 
His manly, venerable, and imposing presence, his intense 



390 Catholicity in the United States. 

earnestness, and his magic power over simple language, enable 
him to move a congregation or an audience at will. 

As the illustrious missionary of our age and country, Father 
Danien still continues his sublime labors, his brow encircled 
with the halo of age and sanctity, and his head adorned with 
the white hairs of many winters. He travels with his band of 
apostolic colleagues from city to city, from North to South, from 
East to West, converting the hardened and the indifferent, and 
doing good to all who come within the reach of his influence. 
His life is best told by his works, and all his works are known 
but to God. 



KEY. F. X. WENINGER, S.J., D.D. 

Francis Xavier Weninger was born of a noble family, in the 
city of Marburg, Austria, in 1805. Some years after his birth, 
his parents went to reside at the capital, where the young man 
became a special protegg of the royal family. In the University 
of Yienna he made his course of divinity, and was ordained 
priest. After his ordination, Father Weninger returned to his 
native diocese, and was appointed Professor of Dogmatic The- 
ology in the University of Gratz. Here, abandoning a brilliant 
career, he entered the Society of Jesus. After making his no- 
vitiate, he was sent to the province of Gallicia to review his 
theological studies; for it is customary in the Society to make 
those who enter from the secular clergy review their divinity 
course in its schools, thus securing similarity of views and 
training. 

With the desire of laboring among the German element in 
America, Father Weninger left his native country, and landed 
in New York, in the summer of 1848. He gave his first mission 
at Oldenburg, Indiana. His remarkable missionary career 
during the last twenty-eight years is not unknown to the Catho- 
lics of the United States. While his zeal has been principally 
exercised among the Germans, his tall and venerable form is 
familiar to many a French and English speaking congregation. 
He has repeatedly traversed the country from the Atlantic to 
the Pacific, from Lake Superior to the Gulf of Mexico. He has 
given about seven hundred missions, and erected over six hun- 
dred mission crosses, memorials of his long-remembered visits. 
Besides, he has written and published one or more works every 
year. This gifted and learned Jesuit is the author of over 
eighty volumes, of which ten are in English. 



The Religious Orders of Men. 391 

Father Weninger, now in his seventy-first year, is still active, 
vigorous, and engaged with his usual energy in the laborious 
ministry of the missions. It is to be hoped that the apostolic 
man will himself write a history of his labors in the United 
States, giving an account of the singular conversions he has 
witnessed, and the many stirring and extraordinary scenes 
through which he has passed during nearly a third of a cen- 
tury. 



REV. BROTHER PATRICK. 

Rev. Brother Patrick, Assistant-General of the Brothers of the 
Christian Schools, is one of the great Catholic educators of our 
time and country. He was born in Nenagh, County Tipperary, Ire- 
land, in 1825. He is come of a patriotic Catholic family (Murphy), 
which did and suffered much for "the land they loved." When 
the boy was only two years of age, his father emigrated to 
Canada. After obtaining a good education, he entered the novi- 
tiate of the Christian Brothers, Montreal, where he received 
the name since so honored and widely known. 

His superiors soon recognized in the youthful Brother that 
virtue, ability, and marked character which gained their confi- 
dence and esteem. Brother Patrick was appointed Director 
of the house in Montreal, when but a few years in the Order. 

At this period, Archbishop Kenrick invited the Christian 
Brothers to St. Louis, where they opened an academy. For 
want of a firm, guiding hand, this institution began to lan- 
guish ; and in the summer of 1853, Brother Patrick was sent to 
the rescue. Thus, nearly a quarter of a century ago, he began 
his labors in this Rppublic. .His presence infused new life into 
the young academy at St. Louis, which he soon raised to the 
rank of a college. The Brothers had been for some years in the 
Archdiocese of New York, and had opened an academy at Man- 
hattanville. Its success was very uncertain until Brother Pat- 
rick arrived. By his zeal, vigor, and energy it was transformed 
into a college — Manhattan College, now well known as the 
chief seat of learning conducted by the Christian Brothers in 
this Republic. Wherever he went, Brother Patrick left the trace 
of a master hand. 

In 1861, he succeeded Brother Facile as Provincial Visitor of 
the American establishments; and in 1873 he was appointed 
Assistant-General of the Order in America. He is the first Eng- 
lish-speaking person who ever occupied that position. The du- # 



392 Catholicity in the United States, 

ties of his office oblige him to reside in Paris, and he visits 
America only occasionally. During his visit in 1875, he made 
a complete tour of inspection of the houses of his Order in 
New York, Canada, Maryland, Missouri, New Mexico, California, 
and elsewhere. Much of the prestige now enjoyed by the wor- 
thy disciples of the Venerable John Baptist de la Salle on the 
American continent is, in good part, due to the ability, zeal, 
piety, and liberal, enlightened mind of Brother Patrick. 



CHAPTEE II. 

THE RELIGIOUS ORDERS OF WOMEN". 

INTRODUCTORY — THE URSULINES— CARMELITE NUNS — VISITATION NUNS 
— SISTERS OF CHARITY— SISTERS OP CHARITY OP ST. VINCENT DE 
PAUL— SISTERS OP LORETTO— SISTERS OP CHARITY OF NAZARETH — 
LADIES OF THE SACRED HEART — SISTERS OF ST. JOSEPH— SISTERS 
OF PROVIDENCE — SISTERS OP NOTRE DAME — SISTERS OF THE HOLY 
CROSS — SISTERS OF MERCY — SISTERS OF THE GOOD SHEPHERD — 
SCHOOL SISTERS OF NOTRE DAME — PRESENTATION NUNS — THE LIT- 
TLE SISTERS OF THE POOR — TABLE OF STATISTICS. 

" Clear and loud from the convent tower 
Sounded the 'Angelus ' bell, 
Pealing out on the morning air, 
Calling the faithful ones to prayer, 
And they loved its tones full well." 

—Legend or Sisteb Beateice. 

To the Catholic Church, woman owes her elevated posi- 
tion in society. History admits of no doubt on this point. 
By the so-called civilization of the ancient pagan nations, 
as the weaker sex she was degraded. It is the same in the 
heathen lands of to-day. But Catholicity, by teaching the 
common origin and destiny of man, by elevating marriage 
to the dignity of a holy sacrament, by honoring the Blessed 
Mother of Jesus Christ, and by crowning the state of 
virginity with peerless splendor, exalted and ennobled 
woman. 

Happy the country which possesses communities of pious 
virgins who dedicate to God their talents, and youth, and 
beauty, and innocence ! The Almighty alone knows how 
often the fervor and perseverance of their petitions and the 
sanctity of their lives have saved society from imminent 
destruction, and preserved wicked and corrupt cities from 
the fate of Sodom and Gomorrah, which would not have 

(§Q3) 



394 Catholicity in the United States. 

been destroyed if a few just ones had been found in them. 
Whilst the vain and the sinful are engaged in reveling and 
frivolous amusements, their prayers ascend night and day, 
like sweet incense, to the Throne of God, and bring down on 
a guilty world the mercy of .Heaven. 

"Who can measure/' .exclaims the profound Balmes, 
" the salutary influence which the sacred ceremonies with 
which the Catholic Church celebrates the consecration of a 
virgin to God, must have exercised on female morals! 
Who can calculate the holy thoughts, the chaste inspira- 
tions which have gone forth from these silent abodes of 
modesty, erected sometimes in solitary places, and some- 
. times in crowded cities ! "* 

"But," some may inquire, a can happiness really be 
found within the secluded walls of a convent ? v Those who 
possess God are always happy — b n essed with a cheerfulness 
and peace of soul which the world cannot give. Let the 
young and saintly Princess Louise answer. Writing from 
a convent to her father, Louis XY., King of France, she 
said : "I am filled with consolation — I have reached the 
summit of happiness. Everything that was around me in 
the Court promised pleasures, but I could not enjoy them. 
Llere, on the contrary, where everything appears destined 
to afflict nature, I feel the purest delight ; and ever since I 
entered this abode, I cannot but ask myself every day : 
Where are the austerities with which it was pretended to 
frighten me ? "f 

Nor is this all. Religious ladies, while attending to their 
own sanctification and aspiring to an unfading crown, are 
far from being idle members of society, or careless of the 
interests or wants of others. There is no work of humanity, 
charity, or education in which they do not take a part. The 
world is largely their debtor. Human mathematics cannot 
compute what modern civilization owes them. Has ever 



* "European Civilization." 

t Proyart's ' ' Life of Madame Louise of France. ' 



The Religious Orders of Women. 395 

earth produced a nobler woman — a grander heroine than 

the true Daughter of Charity f 

" Unshrinking where Pestilence scatters his breath, 
Like an angel she moves 'mid the vapor of death ; 
Where rings the loud musket and flashes the sword, 
Unfearing she walks, for she follows the Lord. 
How sweetly she bends o'er each plague-tainted face, 
With looks that are lighted with holiest grace! 
How kindly she dresses each suffering limb, 
For she sees in the wounded the image of Him ! 

" Behold her, ye worldly! behold her, ye vain! 
Who shrink from the pathway of virtue and pain ; 
Who yield up to pleasure your nights and your days, 
Forgetful of service, forgetful of praise. 
Ye lazy philosophers — self-seeking men — 
Ye fireside philanthropists, great at the pen, 
How stands in the balance your eloquence weighed 
With the life and the deeds of that high-born maid ? " 

— G-. Griffin. 

The TTesulines. 
(a.d. 1727.) 

It was a bright day in the summer of 1639. A small 
vessel glided up the St. Lawrence and neared the for- 
tress of Quebec. The. cannon roared welcome. All labor 
ceased. The governor, some priests, and a file of soldiers 
were ranged on shore. A party of religious ladies landed, 
and for the first time trod the soil of Canada. They con- 
sisted of the famous Marie de 1' Incarnation, Madame de la 
Peltrie, and a number of Ursuline nuns. That was the 
first day in the American history of this great Order. 

In 1727 — just a century and a half ago — another band of 
Ursulines landed at New Orleans. An establishment was 
founded. It exists to this day — the oldest convent of 
women in the United States. 

But I anticipate. Let us glance at the origin of the Ur- 
sulines., St. Angela Merici, the Foundress of the Ursuline 
Nuns, was born in Italy, about the year 1470. Her life 
was one of devotion. In her day, Europe was full of the 



396 Catholicity in the United States. 

scandal and heresy raised by the apostate monk, Martin 
Lnther. Until that time, all the religious Orders of women 
had been cloistered. Angela Merici, seeing the wants of 
the age, determined to found an uncloistered society. She 
was the first to suggest and carry out this form of female 
religious life. In 1537 she gathered around her seventy- 
three maidens, who embraced the rule which she drew up 
under the invocation of St. Ursula. They were to live in 
their own homes, and devote themselves to comforting the 
afflicted, visiting the sick and poor, instructing the igno- 
rant — in fact, undertaking any work of mercy that might 
present itself. Pope Paul III. solemnly confirmed the new 
Order in 1540. It is worthy of remark, that the Ursulines 
and the Society of Jesus were founded and approved al- 
most in the same years. The Order soon spread over 
Italy, France, and other countries. As a cloistered sister- 
hood, it dates from 1612. For over two hundred and 
sixty years the Ursulines have taken the front rank among 
the greatest educators of modern times. 

We have already referred to the ancient convent of New 
Orleans. Its history has been checkered, but it has bravely 
withstood the storms of time.* Nor has it been a fruitless 



* When Louisiana was ceded to the United States by France, 
in 1803, the Ursuline Convent was composed of eleven sisters, 
while their academy counted 170 pupils, of whom 73 were 
boarders. It was suggested by some that the cession of terri- 
tory might affect the nuns' right to their property. In order to 
have it formally confirmed to themselves and their successors, 
they addressed a petition to Thomas Jefferson, then President. 
The illustrious man's reply deserves a place here : 
"The President of the United States to the Sasur Therese de St. 
Xamer Farjon, Superior, and the Nuns of the Order of St. 
Ursula, at New Orleans : 

" I have received, holy sisters, the letter you have written me, 
wherein you express anxiety for the property vested in your 
institution by the former governments of Louisiana. The prin- 
ciples of the Constitution and Government of the United States 
are a sure guarantee to you that it will be preserved to you sa- 
cred and inviolate, and that your institution will be permitted 



The Religious Orders of Women. 397 

mother, having supplied Texas with two establishments — 
Galveston and San Antonio ; the first in 1847, the other 
five years later. 

The celebrated, but ill-starred New England house owed 
its foundation to the zeal of Rev. John Thayer, of Boston. 
He resolved to found a convent in his native city ; and, for 
the purpose of raising funds, proceeded to Europe, in 1803. 
Eight years later, he took up his residence permanently in 
Limerick, Ireland. One of his warmest friends was a gen- 
tleman named Mr. James Ryan, whose two pious and ac- 
complished daughters offered to go and join Father 
Thayer's proposed convent. The convert-priest gladly ac- 
cepted the offer of the young ladies; but, early in 1815, he 
took sick and died, his last moments being consoled by his de- 
voted spiritual children. The generous Mr. Ryan enabled his 
two daughters to carry out their noble design. They sailed for 
Boston, were welcomed by Bishop Cheverus, and proceeded 
to the Ursuline convent of Three Rivers to make their 
novitiate. At the expiration of their noviceship, in 1818, 
Dr. Matignon went to Three Rivers and escorted the Misses 
Ryan, now Sisters Mary Joseph and Mary Magdalen, to 
the convent which the Bishop had prepared near his cathe- 
dral. Thus began an institution which, for sixteen years, 
was a blessing to New England. In 1827, the Ursulines 
removed to their new convent on Mount Benedict, Charles- 
town. Should any one be inclined to ask about the after- 
history of this house, we would say : " You are, perhaps, 



to govern itself according to its own voluntary rules, without 
interference from the civil authority. Whatever diversity of 
shade may appear in the religious opinions of our fellow-citi- 
zens, the charitable object of your institution cannot be indif- 
ferent to any; and its furtherance of the wholesome purposes 
of society, by training up its younger members in the way they 
should go, cannot fail to insure it the patronage of the Grovern- 
ment it is under. Be assured it will meet all the protection 
which my office can give it. 

"I salute you, holy sisters, with friendship and respect. 

11 (Signed,) Th: Jefferson." 



398 Catholicity in the United States. 

happy in having never seen its ruined and blackened walls, 
in having never heard the yells of the brutal mob of ruf- 
fians who did the work of destruction, on the 11th of 
August, 1834!"* 

The Ursulines have about twelve establishments and 
three hundred and sixty members in the United States. 
They have flourishing academies and convents in New 
York, Cleveland, St. Louis, ISTew Orleans, Galveston, San 
Antonio, and several other cities. 



The Carmelite ISTuns. 
(a.d. 1790.) 

The Discalceated Nuns of the Order of Our Lady of Mount 
Carmel were founded by Blessed John Soreth, a French- 
man, the twenty-sixth General and first reformer of the 
Carmelites. They received the approbation of Pope Nicho- 
las Y., in 1452. The rule, which had been mitigated,f was 
restored to its former rigor by the renowned St. Teresa, in 
1562, since which date it has been strictly observed by all 
her daughters. 

* In vain did the Lady Superioress endeavor to calm the bar- 
barous horde. Nothing would avail. The nuns and their 
pupils were obliged to fly, having barely time to dress, and 
leaving all at the mercy of the citizens of enlightened New Eng- 
land! In a few moments all was in a blaze. The chapel was 
violated, the vestments torn to shreds, the Bible burned in 
mocke?*y, the plate carried off; and one wretch, taking the sa- 
cred species from the tabernacle, went off vomiting his blas- 
phemous boasts, till, struck with the Divine vengeance, he be- 
came suddenly a maniac, and seemed a victim to devouring 
flames. To escape the agony he suffered, he seized a razor, and 
cut his throat from ear to ear. The plunder of the convent did 
not, however, satisfy the wretches. They broke open the tombs 
of the deceased nuns, and, finding nothing, left the uncofnned 
bodies exposed !— "The Metropolitan," Vol. IV., 1856. 

t There are six houses of the mitigated Carmelites in the United 
States. The members teach, attend hospitals, etc. 



The Religious Orders of Women. 399 

The Carmelite Nuns were the first female religious who 
established themselves within the limits 'of the thirteen origi- 
nal States. In 1790, Father Charles Neale brought with him 
from Belgium to our shores four Carmelites, three of whom 
were Americans, the fourth, an English lady. Thus one of 
the most austere Orders in the Church was the earliest to 
naturalize itself in the young Republic. The three Ameri- 
can ladies were natives of Maryland, members of the Mat- 
thews family. They had made their religious profession in. 
Belgium, with the hope of eventually establishing the Order 
in this country. Happily their hope was realized. They 
took possession of their humble convent in Charles county, 
Maryland, on October 15th, 1790. In 1831, the nuns removed 
to Baltimore. At present, they have two houses, one in 
Maryland, the other in Missouri, with thirty-one religious. 
A branch of the Baltimore establishment has lately been 
founded at Rimouski, Canada. The number of nuns in 
each convent is limited to twenty-one. 

The life of these holy daughters of St. Teresa is a severely 
contemplative one. They fast eight months in the year, 
wear woolen clothing, and sleep on straw beds. They recite 
the canonical office, and offer up their prayers, fasts, and 
other good works for the benefit of souls, and particularly 
for those who labor in the vineyard of Christ. They never 
eat meat except in case of necessity when the physician pre- 
scribes the use of it. But in the midst of this seeming aus- 
terity, they enjoy a peace and happiness to which the world 
is a stranger. 

The Visitation Nuns. 
(a.d. 1808.) 

The Sisters of the Visitation of Our Lady is one of the 
oldest Orders in this country. It honors as its founders the 
holy Bishop of Geneva, St. Francis de Sales, and the pious 
lady St. Jane Frances de Chantal. Its origin in America is 
remarkable. No house of the Order sent a colony to our 



4-00 Catholicity in the United States. 

shores; but God finding in Ireland a pious virgin, who 
sought to devote herself to His service, led her reluctant to 
the Western World, and disclosing to her His wishes in her 
regard, made her the foundress and mother of the numerous 
convents of the Visitation which now exist in the United 
States. 

The first house of the Order was founded at Annecj by 
St. Jane Frances de Chantal and four companions, on Trinity- 
Sunday, 1610. St. Francis de Sales drew up the rules and 
constitutions, which Pope Urban Till, approved in 1626. 
At present, teaching is the great object of the pious and ac- 
complished Ladies of the Visitation. As wise, cultured, and 
practical educators they are unsurpassed. By their consti- 
tutions each convent is independent of the rest, and is sub- 
ject to the Bishop of the diocese. The members are divided 
into choir nuns, associates, lay, and out-sisters. The choir 
nuns alone are obliged to chant the office, the others merely 
reciting a certain number of Paters and Aves. Choir sisters 
or associates fill the offices of the house ; and properly no 
convent should have more than thirty-three members. In 
our devotion to the Sacred Heart we must not forget that a 
house of the Visitation was its cradle. In the convent of 
Paray-le-Monial lived the Blessed Margaret Mary Alacoque, 
to whom our Divine Lord displayed His Sacred Heart, in- 
flamed with love, but wounded by neglect, and whom He 
commissioned to establish the devotion to it in His Church. 

Miss Alice Lalor, a pious young Irish lady, was the chosen 
instrument of Providence for the establishment of the Vis- 
itation ISTuns in the United States. Her history is a confir- 
mation of the saying, that truth is stranger than fiction. In 
company with her parents, she arrived in America in 1797. 
She chose as her confessor the saintly Father Leonard Neale, 
afterwards Archbishop of Baltimore. He became the St. 
Francis de Sales of the New World ; she the St. Jane F. de 
Chantal. The foundation of the first house may be dated 
from 1808, though it was eight years later when Miss Lalor, 
now Mother Teresa, and her companions, pronounced their 



The Religious Orders of Women. 401 

solemn vows of religion, and were erected by the Holy See 
into a Convent of the Visitation, with all the rights and 
privileges enjoyed by other monasteries of the Rule. This 
was the Georgetown, D. C, establishment — the oldest female 
academy within the limits of the thirteen original States. 
Soon their fame as educators spread abroad, and their num- 
bers increased, thus enabling them to found new houses. 
Among those who early entered the Order was Miss Vir- 
ginia Scott, daughter of the celebrated General. 

At present, the Visitation Nuns in the United States pos- 
sess eighteen establishments, each of which has its acad- 
emy for the education of young ladies. The Sisters num- 
ber about five hundred, the majority of whom are Amer- 
icans, and natives of Ireland. They have academies in 
Brooklyn, Wheeling, Baltimore, Washington, Wilmington, 
Catonsville, Frederick, and other cities. But it is especially 
in Maryland and the District of Columbia that the Order 
has grown and taken firm root. From these points it has 
radiated in all directions. 

The Sisters of Charity, (a.p. 1809.) 
{Mother-House at Emmittsburg, Md.) 

What is a Sister of Charity ? 

" A lady vowed to serve both Gfod and man, 
No narrow aims her cherished cares control, 
She does all faith, love, pity, watching can, 
To heal the body and to save the soul." 

The Sisters of Charity were founded in France in 1633, 
by Madame Le Gras, under the direction of St. Vincent de 
Paul. The object of this noble institute was to bestow 
every possible care on the poor, the sick, the orphan or 
foundling, prisoners, the insane, and the afflicted of every 
description. The services of these devoted women were 
universally sought after. Before the French Revolution, 
they counted no less than four hundred and twenty-six 
establishments in Europe. 
26 



402 Catholicity in the United States. 

The origin and growth of the Daughters of Charity in 
the United States mark the marvelous ways of God. Their 
famous foundress in America was Mother Seton — a pious 
and gifted lady, whose name and deeds are familiar to 
the world. In 1805, in the face of countless diffi- 
culties, she became a Catholic. Three years later, when she 
opened an academy at Baltimore, the designs of Providence 
began to manifest themselves more particularly in her re- 
gard. Miss Cecilia O'Conway became her first companion. 
Through the generosity of a young convert, Mr. Samuel 
Cooper, some land was purchased near Emmittsburg, Mary- 
land, and buildings begun for a Convent of Sisters of Char- 
ity. Here Mother Seton and four associates took the re- 
ligious habit on January 1st, 1809. The Rules and Con- 
stitutions of the Daughters of St. Yincent de Paul, in 
France, were obtained ; and, with some modifications, ap- 
proved by Archbishop Carroll, were adopted. The humble 
community increased. In 1812, it numbered twenty mem- 
bers. Two years later, a colony of the Emmittsburg Sisters 
went to Philadelphia ; and in 1817, Bishop Connolly, of 
New York, invited them to take charge of the Catholic or- 
phans of his city. The mother-house contained the novi- 
tiate and a boarding-school for girls. 

The success of the Sisters as teachers and angels of char- 
ity became known far and wide, and they spread with a 
rapidity that cannot be detailed in a brief notice. In 1846, 
the New York houses were erected by Bishop Hughes into 
a distinct and independent community, which adheres to the 
original rules, constitutions, dress, and customs of the Society, 
as established by Mother Seton. In 1850, the mother-house 
of Emmittsburg, with all its branch-establishments, assumed 
the habit worn by the French Sisters ; while the members 
renewed their vows according to the formula adopted in 
the Society of St. Yincent de Paul. The Emmittsburg 
community now forms a province of that great Society ; 
and, at present, numbers one hundred and two houses, with 
one thousand one hundred and fifty-one members in the 



The Religio7is Orders of Women. 403 

United States.* They conduct fifty schools, thirty-eight 
orphan asylums, thirty hospitals, and one academy, St. Jo- 
seph's at Emmittslmrg, an institution which ranks very 
high as a Catholic female seminary. 



The Sisters of Charity of St. Yencent de Paul. 
(a.d. 1809.) 

{Mother-House at Mt. St. Vincent, N. Y. City.) 

The New York Sisters of Charity now represent the So- 
ciety as founded by the saintly Mother Seton. Forming, as 
they do, a distinct organization, their growth and labors 
justly merit a distinct notice. 

In 1817, Bishop Connolly, of E"ew York, as already no- 
ticed, applied to the Superior-General of the Sisters of Char- 
ity, at Emmittsburg, for some Sisters to take charge of an 
orphan asylum in his episcopal city. The new mission 
was confided to the pious and zealous Sister Rose White, 
and two companions. On the 13th of September, they 
took charge of St. Patrick's Asylum, corner of Prince and 
Mott streets. This was the humble beginning of that flour- 
ishing community, whose establishments of mercy, charity, 
and education now cover the Empire State, and in which 
alone the rule and dress of Mother Seton are preserved 
unaltered. 

Some time after his accession to the see of New York, 
Dr. Hughes wished to establish a male orphan asylum. This, 
with other wants in view, induced the zealous prelate to 
make a formal petition to Emmittsburg for a large colony of 
Sisters. The Council of the mother-house notified him that his 
request could not be granted, and moreover, that the Sisters 
would no longer be allowed to take charge of male orphans. 



* From statistics furnished by Rev. Mother Mary Euphemia 
Blenkinsop, to whom the writer expresses his thanks. 



404 Catholicity in the United States. 

The Bishop then corresponded with the Superior-General, 
representing the urgent necessities of his diocese; and the 
result was the establishment of a separate mother-house at 
New York, of which Dr. Hnghes may be considered the 
founder. The members who did not desire to remain under 
the new order of things, were left at perfect liberty to go 
to Emmittsburg. Of the fifty Sisters at that time in the 
dioceses, thirty-one remained ; and the 8th of September, 
1846, the Feast of the Immaculate Conception of the Most 
Blessed Virgin, Dr. Hughes constituted the Sisters of Char- 
ity in his diocese, a separate community, under the title of 
the " Sisters of Charity of St. Vincent de Paul?'' Pius IX., 
by a brief of June, 1847, approved the new organization, 
and conferred upon it all the rights and privileges granted 
to the Sisters of Charity in France or America. 

From this forward, the growth and spread of the 
Society have been little short of wonderful. In 1849, a 
house was opened at Halifax, IN". S., and year after year 
other establishments were founded. Archbishop Hughes 
purchased the beautiful property known as Forrest's Castle 
and grounds on the Hudson, as a proper site for the mother- 
house and chief Academy of his cherished spiritual 
Daughters. He laid the corner-stone of the new edifice in 
September, 1857, and in September, 1859, Mount St. 
Vincent's Academy was formally opened. Here the pious 
and cultured Daughters of Mother Seton give an education 
that for breadth and excellence is worthy of admiration. 

The Sisters of Charity of St. Vincent de Paul number six 
hundred members, in thirty-seven houses and forty-eight 
dependencies, principally in the Middle and New England 
States. They conduct sixteen academies, forty-eight schools, 
thirteen orphan asylums, and two hospitals. The Supe- 
rioress, Mother M. Pegina Lawless, was born in Ireland, and 
is a lady possessed of many eminent qualities. 

" Where want and affliction on mortals attend, 
The Sister of Charity there is a friend ! " 



The Religious Orders of Women, 405 

The Sisters of Loretto. 
(a.d. 1812.) 

The Sisters of Loretto, or the Friends of Mary at the foot 
of the Cross, were founded in Kentucky in 1812, by the holy 
missionary, Rev. Charles Nerinckx. The chief object of 
the institute is the sanctification of the members and the 
religious instruction of girls. Speaking of the early Sisters 
of Loretto, the famous Bishop Flaget, who knew them well, 
and who knew sanctity well, said, they " were the edification 
of all who knew them ; their singular piety and penitential 
lives reminding one of all that we have read of the ancient 
monasteries of Palestine and Thebais." 

The mother-house of the Order is at Loretto, Marion 
county, Kentucky, in which State these Sisters conduct a 
large number of educational establishments. They have 
houses at Cape Girardeau, Mo. ; Florissant, Mo. ; Mont- 
gomery, Ala. ; Denver, Colorado ; Santa Fe, New Mexico ; 
and other cities. The Sisters of Loretto number three hun- 
dred and twenty-six members, and direct about forty acade- 
mies and schools. 

The Sisters of Charity of Nazareth, 
(a.d. 1812.) 

The Sisters of Charity of Nazareth were founded in 
Kentucky in 1812, by the Right Rev. John B. David, coad- 
jutor Bishop of Bardstown. What has been said of the 
Sisters of Loretto, instituted at the same time, might 
with equal truth be repeated of the Sisters of Charity 
of Nazareth. It was especially during the late civil war 
that these noble women proved their sublime charity and 
heroism. The Order numbers two hundred and ninety 
members, and conducts one hospital, one infirmary, one 
orphan asylum, and about twenty schools and academies in 
Kentucky, and has other houses in Ohio and Mississippi. 
The mother-house is at Bardstown, Ky. 



406 Catholicity in the United States. 

The Ladies of the Sacred Heart. 
(a.d. 1818.) 

Of the Orders instituted within the present century, none 
has obtained a more extended development, or been the 
occasion of more recognized good, than the Ladies of the 
Sacred Heart of Jesus. None is better known in the United 
States. Little more than half a century has elapsed since 
the first small colony of its members reached our shores ; 
and, to-day, the Convents of the Sacred Heart range from 
the St. Lawrence to the Gulf of Mexico. 

This Order was founded in France at the beginning of the 
present century, by Madame Sophie Louise Barat, who 
wisely governed it for nearly fifty years. The Rule, which 
is based on that of the Society of Jesus, was drawn up by 
the learned Father Yarin, S.J., and solemnly approved by 
Pope Leo XII., in 1826. The Ladies of the Sacred Heart 
may be considered as cloistered religious, though not con- 
fined to one particular house. They are devoted to the 
education of young ladies, including in their duties the gra- 
tuitous instruction of the poor. The novitiate lasts for two 
years, at the end of which the nuns take simple vows of 
poverty, chastity, and obedience. Some years later the 
solemn vows are taken at profession. The dress and veil 
are black, with a plain white cap, and abroad they wear a 
cloak and plain black bonnet. The choir sisters wear sus- 
pended on the breast a silver cross with the inscription : 
u Spes unioa, cor unum et anima una in corde JesuP 

The introduction of this Order in 1818, is due to the zeal 
of Bishop Dubourg of New Orleans. In that year he 
obtained five members from France, Madame Duchesne 
being superioress of the little band. Their first house was 
at Florissant, Missouri.* Establishments at Grand Coteau, 
La. ; St. Louis, Mo. ; and St. Charles, followed as years 
passed on. In 1840, the distinguished Madame Gallitzin,f 

* This convent was closed about twenty years ago. 

t A cousin of Prince Grallitzin, the Apostle of the Alleghanies. 



The Religions Orders of Women. 407 

then Provincial of the Order, founded a mission and opened 
an academy among the Pottawatamies on Sugar Creek, 
Kansas. Here the Sisters collected fifty children in less 
than a month. They have continued to this day to bestow 
on the daughters of the red man the best instruction that 
the whites enjoy. 

In 1841, Bishop Hughes, anxious for the spiritual im- 
provement of his diocese, sought an Order of women trained 
to give the highest possible education. He deemed the 
Ladies of the Sacred Heart best fitted to realize his object ; 
and under the guidance of Madame Gallitzin, a house was 
founded at New York. After various changes of residence, 
the Sisters finally took possession, in 1846, of their present 
beautifully situated Convent and Academy at Manhattan- 
ville, J^ew York City. 

At present, the Ladies of the Sacred Heart have twenty 
Convents, numbering eight hundred and nineteen members, 
in New York, Missouri, Ohio, Pennsylvania, Ehode Island, 
Michigan, Louisiana, and Kansas. They conduct twenty 
academies, fifteen schools, and two orphan asylums.* Thus 
has the little community of five pious and accomplished 
ladies, who landed on the banks of the Mississippi, gone on 
steadily increasing like the laughing stream that, trickles 
down the rocks, and swells at last to a mighty river. 

The Sistees of St. Joseph. 

(a.d. 1836.) 

The Congregation of the Sisters of St. Joseph was founded 
in France, in 1650, by Mgr. Henry de Maupas, Bishop of 
Puy, who established it at the suggestion of Father Peter 
Medaille, a celebrated missionary of the Society of Jesus. 
Everything included in the words, charity, mercy, education 
claims the attention of these devoted Sisters. The modest 
Daughter of St. Joseph, in her plain, loose, black dress, with 

* Letter of Madame Sarah Joues, Superioress. 



408 Catholicity in the United States, 

wooden crucifix on the white kerchief, can be found in the 
hospitals of the poor, the asylums of the fallen, the cell of 
the prisoner, and the halls of the academy, her presence 
brightening the pathway of the afflicted, and diffusing on 
every side the blessings of peace, consolation, and instruc- 
tion. 

Each convent is governed by a prioress, an intendante, 
and a coadjutress. On Sundays and holidays the members 
say in common in the chapel, the Little Office of the Blessed 
Yirgin, and they recite daily the Little Office of the Holy 
Ghost, the Litany of the Holy Name of Jesus, the Litany 
of Loretto, and that of St. Joseph with the Rosary. They 
meditate twice a day and fast every Saturday. The novi- 
tiate is prolonged to two years, after which they take simple 
vows, from which the Bishop can dispense them. 

In 1836, the United States welcomed the Daughters of 
St. Joseph. In that year six Sisters under the auspices of 
Bishop Rosati, of St. Louis, opened an establishment in Illi- 
nois. This little band soon increased. At the invitation of 
Bishop Kenrick, of Philadelphia, a few Sisters assumed the 
care of St. John's Orphan Asylum. In 1851, the Bishop of 
Toronto, Canada, introduced them into his diocese, where 
they now have several houses and flourishing academies. 
Four years later they opened a school in Brooklyn, N. T.; 
and during the last twenty years they have spread so rapidly 
that at present they have establishments in nearly every dio- 
cese in the United States. The Sisters of St. Joseph count 
about fifteen hundred members. They conduct forty-two 
academies, twenty select, schools, twenty asylums, and nine 
hospitals. They are also specially charged with the instruc- 
tion of the colored children of the South. But their labors 
cannot easily be summed up in figures. 

Sisteks of Providence of the Holy Childhood of Jesus. 
(a.d. 1840.) 
The Sisters of Providence were founded in France, in 
1812, by Rev, Father Dujarie, and Mile. Zoe de Roscoat, 



The Religious Orders of Women. 409 

daughter of a Norman count. In 1839, Bishop Brute, of 
Yincennes, Indiana, invited a colony of these religions to his 
remote diocese. Six Sisters were chosen for the mission, and 
after a pleasant voyage reached New York. A long and 
tedions journey of three weeks over rough roads, rocks, and 
rivers brought them to Yincennes. The saintly Dr. Brute 
had just died. But the Sisters lost no time in reaching their 
new residence at St. Mary's of the Woods, where an un- 
finished house was to be their convent, a log-cabin their 
chapel, and a board their altar. Thus did the Sisters of 
Providence, with no aid but Providence, begin their mission 
in a new land, whose language they knew not, with nothing 
but a wilderness around them and actual destitution staring 
them in the face. But they triumphed over every obstacle. 
In July, 1841, the Sisters opened their academy — an institu- 
tion whose prosperity has kept pace with the course of years. 
Besides the mother-house at St. Mary's of the Woods, they 
now conduct twenty-four branch establishments in Indiana, 
Texas, and Idaho, in which upwards of four thousand chil- 
dren receive the instruction suited to their different stations 
in life. 

The Sisters of Notre Dame. 
(a.d. 1840.) 

The Sisters of Notre Dame were founded, in France, in 
1804, by Mile. Marie Rose Julia Billiart, better known as 
Mother Julia. They devote themselves to the education of 
youth, especially orphans and the children of the poor. By 
the zeal of Archbishop Purcell, of Cincinnati, a colony of 
these excellent religious was brought to the United States, 
in 1840. Their diffusion was like many other Orders — rapid . 
At the present time the Sisters of Notre Dame possess over 
twenty convents in Maryland, Ohio, Massachusetts, and other 
States. Their numerous institutions of charity and learning 
are the admiration of all who know them. 



4-IO Catholicity in the United States. 

The Sisters of the Holt Cross. 
(a.d. 1843.) 

The Sisters of the Holy Cross were founded in France in 
1834, by the Abbe Moreau. Their rales and constitutions 
were approved by Pius IX. in 1857. A number of these 
good religious first came to the United States in 1843 ; and 
their establishments have multiplied in an astonishing man- 
ner during the last third of a century. Education and all 
works of mercy and charity come within the scope of their 
institute. At present, the Sisters of the Holy Cross number 
two hundred and fifty religious, and have establishments in 
Indiana, Illinois, Wisconsin, Louisiana, Pennsylvania, Mary- 
land, and New York. They conduct numerous schools and 
academies, the principal of which are St. Mary's Academy, 
Notre Dame, Indiana ; and St. Catharine's Normal Institute, 
a training-school for Catholic lady-teachers, Baltimore, Md. 

The Sisters of Mercy. 
(a.d. 1843.) 

" Thus many years she lived a Sister of Mercy ; frequenting 
Lonely and wretched roofs in the crowded lanes of the city, 
Where distress and want concealed themselves from the sunlight ; 
Where disease and sorrow in garrets languished neglected." 

— Longfellow. 

Ireland, which has given the American Church such a large 
number of its zealous clergy and so many of its learned and 
devoted prelates, has none the less contributed towards peo- 
pling this land with religious communities. It is to that 
Isle of Faith that we are indebted for the Sisters of 
Mercy. 

Miss Catherine McAuley, the revered Foundress of this 
noble Institute, was born near Dublin. After an eventful, 
but pious youth, she resolved to give herself entirely to 
God, by serving His poor and by alleviating human misery. 
For this purpose, she employed her fortune in establishing 



The Religious Orders of Women. 4 1 1 

a permanent institution in Baggott street, the little chapel 
of which was blessed by Archbishop Murray, in September, 
1827, and placed under the protection of Our Lady of 
Mercy. A few ladies joined the devoted Miss McAuley. 
Dr. Murray approved their mode of life, and authorized 
them to assume a distinct religious dress, and to visit the 
sick in private houses and public hospitals. They also 
opened a school, received orphans and homeless girls. Such 
was the commencement of the Sisters of Mercy. Their 
Rules and Constitutions were formally sanctioned by the 
Holy See in July, 1841. When the terrible cholera swept 
Ireland, Miss McAuley and her religious proved their sub- 
lime heroism. 

By the zealous efforts of Bishop O'Connor, a colony of 
seven Sisters of Mercy was obtained for Pittsburg in 1843. 
Three years later, Dr. Hughes of New York enriched his 
diocese with another house. The Order now diffused itself 
over the whole country with a rapidity almost unparalleled 
in the history of religious communities. Though in this 
Republic but a third of a century, the Sisters of Mercy 
number over thirteen hundred and fifty members, and con- 
duct about fifty asylums, eighty academies and select 
schools, and a countless number of free schools. The 
American Sisters have had many occasions of exercising 
their tender, but fearless charity on the battle-field and in 
the wards of disease and death. To quote the beautiful 
lines of Longfellow : 

" Then it came to pass that a pestilence fell on the city. 

****** 
Wealth had no power to bribe, nor beauty to charm the op- 
pressor; 
But all perished alike beneath the scourge ol his anger; 
Only, alas! the poor, who had neither friends nor attendants, 
Crept away to die in the alms-house, home of the homeless. 

***** * 

Thither by day and by night came the Sister of Mercy. The 
dying 



412 Catholicity in the United States. 

Looked up into her face, and thought indeed to behold there 
Gleams of celestial light encircle her forehead with splendor. 
Unto their eyes it seemed the lamps of the city celestial, 
Into whose shining gates ere long their spirits would enter." 

— Evangeline. 

slsteks of the good shepherd. 
(a.d. 1843.) 

No human misery exists for which the Catholic Church 
has not instituted relief and consolation. As an instance 
of this, let us cite the labors of these noble ladies — the 
Sisters of our Lady of Charity of the Good Shepherd. 
They were founded in France, in 1651, by the Venerable 
John Eudes ; and their institute was confirmed a quarter of 
a century later, by Pope Alexander VII. The Order of 
the Good Shepherd has for its object the reformation of 
fallen women and girls. The unfortunate female who had 
been decoyed from virtue is withdrawn from her abode of 
infamy, and under the shelter of the House of the Good 
Shepherd, the means is afforded her of extricating herself 
from her career of vice and degradation, in the peaceful 
retreat and quiet home which is prepared for this most piti- 
able, lost, and abandoned part of the human family. In re- 
forming their penitents, the Sisters entirely trust to moral 
means. Their success is one of the best proofs of the beauty 
and divinity of religion, and its power over the human 
heart. 

The first convent of this Order, founded at Louisville, 
Kentucky, in 1843, was due to the zeal of the good Bishop 
Flaget. At present, there are seventeen Houses of the 
Good Shepherd in our country, with about five hundred 
religious. New York, Brooklyn, Boston, St. Louis, Phila- 
delphia, Louisville, Baltimore, Cincinnati, Chicago, New 
Orleans, Newark, and other large cities are so fortunate as 
to possess these inestimable establishments. An asylum for 
penitents is attached to each convent ; while in each prov- 
ince of the Order there is a house for Magdalens, or con- 



The Religious Orders of Women, 413 

verted penitents, who make the religious vows under the 
Bule of St. Teresa. 

The School Sisters of Notre Dame. 
(a.d. 1847.) 

The School Sisters of Notre Dame were founded in 1597, 
by Mother Alice Leclerc, under the direction of Blessed 
Peter Fourrier. In 1847, three or four Sisters, under the 
guidance of Mother M. Caroline Friese, came to the United 
States, and opened a house at Milwaukee. ISTew founda- 
tions were soon made ; and at present the School Sisters of 
Notre Dame have establishments in Wisconsin, Maryland, 
New Jersey, New York, Kentucky, Illinois, Michigan, Mis- 
souri, Iowa, and Minnesota. In 1875 they had one hundred 
and seven houses and over eight hundred professed mem- 
bers. Of the many excellent academies conducted by this 
Order, the chief is St. Mary's Institute, a young ladies' 
academy of the first rank, at Milwaukee. 

The Presentation Nuns. 
(a.d. 1854.) 

The Presentation Nuns were founded in Cork, in 1777, 
by the saintly Miss Nano Nagle, and approved by the Holy 
See six years later. They became cloistered religious in 
1805, and Pius VII. sanctioned their Kules and Constitu- 
tions. The chief object of the Order is the instruction of 
the poor. In 1854, the United States welcomed a colony of 
the pious Daughters of Miss Nagle. At the present time, 
they have five convents in New York and California, and 
about one hundred and fifty religious. 

The Little Sisters of the Poor. 
(a.d. 1868.) 

The Little Sisters of the Poor are one of the youngest 
Orders in the Church, and one of the latest that has 



414 Catholicity in the United States. 

blessed our country. Though little in name, they are great 
in works. These Sisters were founded in France, in 184:0, 
by Rev. Father Aug. Le Pailleur. They devote their lives 
to the care of the old, the helpless, the infirm of every 
class and creed. In 1868, seven Little Sisters came from 
the mother-house in France to establish the first American 
house in Brooklyn, ~N. Y. 

At present, they number two hundred religious, and con- 
duct eighteen houses situated in all the principal cities of 
the Union. The number of inmates in these establish- 
ments is at least two thousand. The Little Sisters have no 
fund, no State aid, but depend entirely on charity. Daily 
they are obliged to go around collecting money, old cloth- 
ing, meat and bread, for the support of their large families 
of aged and infirm persons. Their noble efforts in the 
cause of charity is known but to God ; and their glorious 
record is kept on the pages of the Great Book on high. 



Here we are reluctantly obliged to conclude these brief 
sketches, though many Orders of devoted religious women 
have not so much as been mentioned. 



The Religious Orders of Women. 415 



STATISTICS OF THE CHIEF KELIGIOTTS ORDERS OF WOMEN IN THE 
UNITED STATES. 

(a.d. 1876.) 



Name op Okbbk. 


o> 

a 

o 


02 

o 

+3 

a 

*3 
<u 
o 

o 

1 


m 

DQ 



o 
W 

o 

u 
<D 






0} 

1 

a> 

U 

is 

16 
,0 


1 

o 

0Q 

50 
48 

15 


id 

s 

= 
>-> 

02 

<1 

38 
13 

;; 

2 


o 
W 

30 
2 


02 

1 

O 

6 


Eh 


Fh 

<D 

I 

a 

03 
O 

•c 

* 

31 
m 

* 
120 


CO 

* 


A 





* 


DQ 

a 


-d 

1 

OQ 


Ursulines 11535 1727 

Carmelites 1542 1790 


12 

2 

18 

102 

81 

"20 


360 

31 
850* 

1151 
600 
326 
290 
819 




Visitation Nuns 1610 1808 

Sisters of Charity, (Eminittsburg, | 

Md.) 1809 1809 

Sisters of Charity, (New York) 1809 1809 

Sisters of Loretto. . . 1812 1812 


m 

* 
360 


t 
* 

60 


t 
* 

60 
















Ladies of the Sacred Heart 1S00 


1818 
1823 
1829 
1836 
1843 
1843 
1843 
1840 

1839 


m 


m 


130 


30 


10 


Sisters of Our Lady of Mercy 1829 

Sisters of St. Joseph 1650 

Sisters of the Holy Cross 1834 

Sisters of Mercy 1S30 

Sisters of the Good Shepherd 1651 


.... 

60 
.... 
55 
17 
22 


50 






'9 

20 


loot 

1500 
250 

1350$ 
500 
350$ 












.. 20 


1100 


200 


100 


100 


40 


30 


30 


m 
+ 


m 
* 


'*' 


"*" 




Sisters of Providence, (of the Holy 

Childhood) 1812 














1847 


ms 


2 


! 

. 5 


3 
4 

i 


'2 

2 

i 


1000 

150 

28 

G4 

7 

62 

200 














1777 
1747 

1843 
1233 
1849 
1840 


1854 K 


t 
2 

10 

15' 


8 

15 

7 








Gray Nuns 

Sisters of Charity, (of the House of 

Providence) 

Servite Sisters 

Poor Handmaids of Jesus Christ 

Little Sisters of the Poor. 


1854 

1854 
1870 
1868 
1868 


3 

10 

1 

7 
18 


IS 
37 


2 

'47 





* Many of each nationality. 

m The majority of the members belong to these nationalities. 

t A few. 

$ Not certain if this is the exact number. In many cases, the writer found it 
impossible to obtain correct statistics in regard to nationality ; or, indeed, any statis- 
tics at all. To the various Lady Superioresses to whom he is indebted for anything the 
above contains, he returns his warm thanks. 

Besides the various Orders of religious women enumerated above, there are in the 
United States many others, namely : Sisters of the Third Order of St. Francis ; Sisters 
of St. Claire ; Benedictine Nuds ; Ladies of the Incarnate Word ; Sisters of Our Lady 
of Charity; Daughters of the Cross ; Oblate Sisters of Providence, (colored) ; Sisters 
of Charity, of the Blessed Virgin ; Sisters of Notre Dame, of Namur ; Sisters of the 
Holy Names ; Sisters of St. Ann ; Sisters of the Poor of St. Francis ; Sisters of 
the Precious Blood ; Sisters of Christian Charity ; Sisters of the Agonizing Heart of 
Jesus; Sisters of the Holy Childhood; Sister Servants of the Immaculate Heart ; 
Sisters of the Humility of Mary ; Sisters of the Immaculate Conception ; and Sisters 
of the Holy Family— in all, forty-four Religious Orders of women in the Union. 



MOTHER SETON.* 

" Her children rose up and called her blessed."— Proverbs. 

Elizabeth Ann Bayley, better known as Mother Seton, was 
born of American parents, in New York City, in 1774. She was 
brought up in the doctrines and practices of the Protestant 
Episcopal Church, to which her parents and all her friends be- 
longed. Miss Bayley received the best education the times would 
afford, and from an early age was remarkable for her solidity of 
mind and simple nobility of character. It is related that she 
wore on her person a small crucifix, and was often heard to ex- 
press her astonishment that this custom was not more general 
among persons of her own communion. 

In her twentieth year she married William Seton, a respect- 
able merchant of New York. A voyage undertaken for the good 
of her husband's health led to her conversion. In 1803, taking 
with her her eldest daughter Anna, she accompanied Mr. Seton 
to Italy, w T hitherhe went by the advice of his physicians. How- 
ever, it was too late. Soon after reaching Pisa, he expired, leav- 
ing his widow to provide for five young children. 

In her misfortune and isolation in a foreign land, Mrs. Seton 
found true friends in the distinguished family of the brothers 
Philip and Anthony Filicci. They took a deep interest in her 
happiness. Not satisfied with welcoming her to their roof, these 
worthy and accomplished gentlemen were more sensible to the 
wants of her soul than the grief of her heart, and the virtues of 
the desolate widow inspired an ardent desire to behold her a 
Catholic. Mrs. Seton's dispositions were hopeful, for whether at 
Pisa or Florence she was ever attracted to the churches, which 
she delighted to visit. With a zeal and charity beyond all praise 
the two brothers undertook to instruct her. Their collection 
of letters, and controversial compositions, written to clear the 
doubts of Mrs. Seton, give the very highest idea of the learning, 
prudence, and excellent judgment of these wealthy and honor- 
able merchants of Florence. When she was desirious to return 
to her children at New York, Anthony Filicci, who wished to 
visit America, was devoted enough to embark with Mrs. Seton 
to continue the work of so desirable a conversion. 

On her arrival in her native city she frankly avowed her de- 
sign to her family, but met with a formidable opposition. They 



* Chiefly from her Life, by Key. Dr. C. J. White. 
(416) 



The Religiotis*Orders of Women. 417 

appealed to her interest, affection, and self-love to shame her of 
a creed professed at New York, as they said, only by low and 
ignorant foreigners. Nor was this all. They placed near her 
Kev. Dr. Hobart, one of the ablest men of his Church, and afier- 
Avards Protestant Bishop of New York. That gentleman under- 
took to show her the errors of the Catholic religion. On the 
other hand, by the advice of the Messrs. Filicci, she sought the 
wise counsels of Archbishop Carroll, the Abbes Cheverus and 
Matignon, and Father Hurley, O.S.A. She also carefully, and 
often with tears in her eyes, read both sides of the religious 
controversy. At first, the result was confusion, darkness, anguish 
of mind, sorrow of heart. In these unhappy moments, she would 
often drop on her knees, call on God, and in the words of the 
poet exclaim : 

" If I am right, Thy grace impart, 
Still in the right to say ; 
If I am wrong, oh ! teach my heart 
To find the better way ! " 

The careful study of the "Following of Christ," " Sermons of 
Bourdaloue," and " Life of St. Francis of Sales " had a powerful 
influence on her mind. Speaking of the first-mentioned work 
she says in a letter to Rev. Dr. Cheverus: " The book has been 
my consolation through the severest struggles of my life, and in- 
deed one of my first convictions of the truth arose from reflect- 
ing on the account a Protestant writer gives of Kempis (the 
author of the ' Following of Christ '), as having been remarkable 
for his study and knowledge of the Holy Scriptures, and fervent 
zeal in the service of God. I remember falling on my knees, 
and with many tears inquired of God, if he who knew His Scrip- 
tures well, and so ardently loved Him, could have been mistaken 
in the true Faith..'' 

Finally the brilliant light of faith broke on her soul — dark- 
ness vanished. On Ash Wednesday, 1805, she went to old St. 
Peter's — then the only Catholic place of worship in New York. 
Here she was received into the One, Holy, Catholic, and Apostolic 
Church by a venerable Irish priest, Rev. Matthew O'Brien, in 
the presence of the congregation, and of her devoted friend, Mr. 
Anthony Filicci.* ''Light at heart and cool of head," as she 
terms it, Mrs. Seton returned to her home to prepare for her 



* " This excellent man," writes Rev. Dr. White, " whose eminent social posi- 
tion and genero.-ity of character were only equalled by his practical piety and 
zeal for religion, died a few years ago at Leghorn.'" 

27 



41 8 Catholicity in the united States. 

first confession. When it was over, she wrote : " It is done — easy 
enough. The kindest and most respectable confessor is this Mr. 
O'Brien — with the compassion, and yet firmness in this work of 
mercy which I would have expected from my Lord Himself. Our 
Lord Himself I saw alone in him, both in his and my part of this 
venerable sacrament ; for oh ! how awful those words of unloos- 
ing after a thirty-years' bondage. I felt as if my chains fell as 
those of St. Peter, at the touch of the Divine messenger." Her 
first communion she made with sentiments of the greatest awe 
and love. 

The noble step which this courageous lady took in embracing 
Catholicity placed her under the ban of her family. By her 
wealthy friends and relatives she was immediately abandoned. 
To shield her children from want, Mrs. Seton opened a school 
at New York. However, she found unwavering friends in the 
Messrs. Filicci. As long as she lived, she received from these 
generous and warm-hearted Italian gentlemen, an annual pen- 
sion of about $600, not including more considerable donations 
whenever she asked them for her orphans and patients. 

In 1808, Rev. Mr. Dubourg, President of St. Mary's College, 
Baltimore, and afterwards Bishop of New Orleans, having made 
the acquaintance of Mrs. Seton, induced her to go to Baltimore, 
and open a school for girls. This occupation, however, did not 
satisfy the zeal of the young widow. She longed to assist the 
poor, and to consecrate her life to God. But whence were the 
resources to come for the foundations of a religious establish- 
ment ? At this very time, Mr. Cooper, a young convert, left 
$8,000 to Father Dubourg for charitable purposes. The result 
is well-known. The Sisters of Charity * were instituted at Em- 
mittsburg by Mother Seton. She remained Superioress to the 
date of her holy death in 1821. 

It is not too much to say that there is no woman of this cen- 
tury to whom the Catholic Church of the United States owes so 
much as to Mother Seton. Her checkered life and sufferings 
but added to the beauty of a character truly heroic. On her 
honored tomb might well be inscribed : 

"Here let the poor, the orphan come to mourn ; 
Let mercy weep, for this is Seton' s urn. 
Here let Religion's sighs and tears be given ; 
Ah ! no ; she smiles again, and points to Heaven." 



See page. 403. 



MOTHER TERESA,* 

Foundress of the Visitation Nuns in America. 

In the religious history of America there are two noble women, 
shining characters that much resemble each other. One came 
from faithful Ireland, the other from sunny France. One found- 
ed a religious order in the United States, the other in Canada. 
Their good deeds live after them — their glorious work still con- 
tinues. They are Mother Teresa and Mother Bourgeois. 

Mother Teresa, better known, perhaps, as Miss Alice Lalor, 
was the foundress of the Visitation Nuns in America, and was born 
in Queen's County, Ireland, about the year 1766. Her parents 
were pious and worthy people. Alice was brought up at Kilken- 
ny, whither her family removed when she was still a child. She 
was distinguished from her brothers and sisters by her great 
piety. Under the direction of Rev. Mr. Carroll, the parish priest 
of the place, she made rapid progress in virtue. Dr. Lanigan, 
the Bishop of the diocese, having visited Kilkenny when Miss 
Lalor was sixteen years of age, the young maiden consulted that 
prelate on her desire of uniting herself to God by the vow of 
perpetual virginity. The Bishop, after testing her sincerity, 
gave her permission to follow her design, yet without leaving 
her family. 

Miss Lalor continued to live thus for some years in the world 
till Dr. Lanigan, desirous of forming a religious community at 
Kilkenny, invited her to join it. With joy she accepted the in- 
vitation. Her parents, however, opposed this step. They in- 
tended to emigrate to America, and would not part with their 
darling daughter. Accordingly, in 1797, she sailed with her 
father and mother for the United States, having promised the 
Bishop to return to Ireland in two years to embrace the relig- 
ious state. Such, however, were not the designs of the Almighty 
in regard to this virtuous young lady. With her family she set- 
tled at Philadelphia, and here confided her projects to Father 
Leonard Neale, whom she took as her director. This devoted 
priest had long wished to found a religious community at Phil- 
adelphia; but he was yet undecided as to what Order would 
best suit the wants of the country. He showed Miss Lalor that 



* Chiefly from DeCourcy's "Catholic Church in the United States," and 
" The Metropolitan," Vol. III. 

(419) 



420 Catholicity in the United States. 

America needed her services far more than Ireland. And as her 
confessor invested with the necessary powers, he released her 
from her promise to return. Obedient to his councils, Alice 
joined two other young women animated by a similar desire 
for the religious state. She left her family to begin under 
Father Neale's direction a house for the education of ghls. 
Scarcely, however, had the new institution begun when the yel- 
low fever commenced to ravage Philadelphia. Many people 
fled from the scourge ; among others the parents of Miss Lalor. 
They conjured her to accompany them, but she remained un- 
shaken at her post, and beheld her two companions carried off 
by the pestilence, without being discouraged in her resolution 
of devoting herself to God. 

In 1799, Father Neale having been appointed President of 
Georgetown College, persuaded Miss Lalor to retire to the Con- 
vent of the Poor Clares in that city, in order not to be exposed 
to the world which she had renounced. In company with a 
pious lady she left Philadelphia, and both rendered all the serv- 
ices they could to the Poor Clares as teachers. 

Their director soon advised them to open a school by them- 
selves, which they did ; and their rising institute received an ac- 
cession in another Philadelphia lady, who brought with her a 
small fortune. This money was employed partly in the purchase 
of a wooden-house, the site of which is still embraced in the con- 
vent grounds. Father Neale on becoming coadjutor to Bishop 
Carroll, continued to reside at Georgetown, where he bestowed 
on his spiritual daughters the most active solicitude. The holy 
prelate incessantly offered his prayers to God to know to what 
Rule it was most suitable to bind the new society. He had a 
great predilection for the Visitation, founded by St. Francis of 
Sales ; and a circumstance strengthened the conviction of both 
himself and Miss Lalor, that in this he followed the designs of 
God. Among some old books belonging to the Poor Clares, was 
found the complete text of the Rules and Constitution of the 
Visitation, although the nuns were wholly unaware that they 
ever possessed the volume. 

Bishop Neale, however, failed in his endeavors to obtain the 
aid of some Visitation Nuns from Europe in order to form his 
American novices to their Rule. Many Catholics also blamed 
the project of establishing a new religious community in the 
United States, fearing to excite the fanaticism of the Protestants. 
But the clouds of difficulty and opposition vanished by degrees. 

On the departure of the Poor Clares for Europe in 1805, Bishop 



The Religious Orders of Women. 421 

Neale purchased their convent. In it he immediately installed 
the "Pious Ladies," (the name by which the future Visitation 
Nuns were then known in Georgetown), and by deed of June 
9th, 1808 — confirmed four years after — transferred the property 
to Alice Lalor, Maria McDermott, and Mary Neale. 

When the little community was erected by the Holy See into 
a convent of the Visitation, Miss Lalor became first Superioress 
under the name of Mother Teresa. In 1817, Dr. Neale died 
Archbishop of Baltimore, and was buried in the convent chapel 
which his zeal and his affection had reared. 

Mother Teresa more than once beheld her spiritual daughters 
in such distress that human prudence commanded them to dis- 
perse. But she was a brave lady, and her confidence in God 
was unshaken. She continued to receive postulants, relying on 
that Providence which feeds the birds of the air to maintain her 
institute. Among those who entered in those dark days was 
Mrs. V. H. Barber, the wife of the famous convert minister. 

The venerable Mother Teresa lived to see five houses of her 
Order established. She went to receive the reward of the blessed 
in the fall of 1846, at the advanced age of eighty years. Her re- 
vered name shall pass down to future generations as one of the 
great educators and saintly women of the nineteenth century. 

The blossom opened to the day, 

The dew of heaven refined, 
Could naught of purity display 

To emulate her mind. 



MOTHER MARGARET BOURGEOIS,* 

Foundress of the Congregation de Notre Dame. 

Margaret Bourgeois was one of the Christian heroines of the 
seventeenth century, and her holy and useful influence has been 
felt in America for over two hundred years. She was born at 
Troyes, France, in 1620. While yet a child she had the misfor- 
tune to lose her mother. At an early age she exhibited marked 
traits of character. Even in her tenth .year, though she had 
never seen a religious community, little Margaret was often 
observed assembling children, and instilling into their infant 
minds a sense of duty. When somewhat older, her worthy 
father placed her at the head of his household. 

However, it was especially when she reached womanhood 
that Miss Bourgeois made rapid progress in the path of perfec- 
tion. In Father Jandret, a learned and virtuous priest, she 
found a wise director. She wished to consecrate herself to God 
by a vow of virginity. This her confessor forbade her to do 
before the age of thirty ; but, admiring her wonderful virtue, he, 
after a time, permitted her to pronounce this sacred vow in her 
twenty-third year. About this period Father Jandret was en- 
gaged in forming the plan of a new religious community, which 
after the example of the Blessed Virgin would unite in their 
lives the activne and contemplative virtues. The Rule was given 
to Miss Bourgeois and two other young ladies to be observed ; 
and the three novices for that purpose retired to a spacious 
apartment given them by a sister of De Maisoneuve, then Gov- 
ernor of Montreal, in Canada. One of the ladies died, a second 
withdrew, and finally Father Jandret gave up the design as a 
fruitless attempt. But, from this short experience, Sister Bour- 
geois derived lasting advantages. The unsuccessful efforts she 
then made under the directions of this enlightened priesl, 
served as a rule to guide her in the great work she was one day 
to accomplish in the wilds of Canada, on the banks of the 
majestic St. Lawrence. 

Several singular circumstances convinced Sister Bourgeois 
that it was the will of her Almighty Master to begin her labors 
in the 4fer West; and without delay she presented herself to De 
Maisoneuve, t who was then on a visit to his native Troyes, 



* Chiefly from her Life by Ransonet 

t De Maisoneuve founded the city of Montreal. He was a man of stern 
virtue, stainless character, great zeal for the faith, and next to Champlain the 
most noble figure in the early history of Canada. 
(422) 



The Religious Orders of Women. 423 

offering to pass under his protection to the Canadian forests. 
But she was alone, guided by naught save the bright star of 
confidence in God. 

Father Jandret gave her his blessing, and approved what she 
did. Yet some questioned the prudence of the undertaking. 
In her own mind difficulties arose. Her modesty was alarmed. 
While thus in suspense, a vision appeared to her one morning 
while alone. A beautiful lady stood before her and said, "De- 
part, I will not forsake you," instantly disappearing. The 
courageous woman felt strengthened and comforted. 

In her thirty-third year Sister Bourgeois distributed all her 
possessions in alms, and under the guidance and protection of 
Governor De Maisoneuve she sailed for Canada. In the fall of 
1653, she set her foot for the first time on the banks of the St. 
Lawrence. The island of Montreal was then a dreary and deso- 
late wilderness. There was not even a chapel in which to cele- 
brate Mass. A rude tent was the only temple of God, and a tree 
of the proud forest the only steeple. 

Sister Bourgeois now began the work of her sublime mission. 
With equal care and charity she instructed the little Indians 
and the children of the settlers ; she watched and served the 
sick; and even the dead received from her benevolent hands 
the last sad services. The benefactress of the poor soldier, she 
washed and mended his garments. Her zeal like the sphere of 
her usefulness was boundless. Thus did this heroic lady spend 
her first five years in Montreal. But she was alone — all alone 
in her labors. It was now that she formed the idea of estab- 
lishing a community of Sisters. In search of youthful and 
devoted hearts to share her holy toils, she made a voyage to her 
native France. She was successful, and on her return brought 
four young ladies. In a stable she opened her new community, 
giving it the name of Congregation de Notre Dame* For the 
more permanent establishment of her Institution Mother Bour- 
geois received letters patent from Louis XIV. To her religious 
she proposed two chief ends: (1) Their own sanctification ; 
(2) That of their neighbor. Her sisterhood is entirely devoted 
to female instruction. This was the first religious society founded 
in the New World. 

When it was firmly established, Mother Bourgeois resigned 
the position of Superioress, and the last seven years of her life 
were spent in special preparation for death. On the last night 



* Congregation of Our Lady. 



424 Catholicity in the United States, 

of 1699, one of the Sisters fell dangerously ill. No sooner was 
the saintly foundress informed of it than she exclaimed: "My 
God! accept the sacrifice of my life rather than deprive the 
community of that dear and excellent child." 

Her prayer was instantly heard. The Sister got well, and 
Mother Bourgeois was seized with the same mortal disease. 
With a holy joy she bore her sufferings for twelve days, and on 
the 12th of January, 1700, expired in her eightieth year. Thus 
died, amid the scene of her toils, the famous and saintly Margaret 
Bourgeois, one of the immortal women of America. 

Her virtues were of the most heroic cast. On one occasion, 
learning that a poor soldier had no bed, she sent her own to 
him. His fellow-in-arms came to ask her aid. She gave him 
the blankets. On another occasion, for the purpose of opening 
a school for poor children, she walked on foot amid snow and 
ice from Montreal to Quebec, a distance of about one hundred 
and eighty miles. She always lay on a bed of straw, and a piece 
of wood served for her pillow. 

" Her portrait," writes Francis Parkman, " has come down to 
us, and her face is a mirror of frankness, loyalty, and womanly 
tenderness. Her qualities were those of good sense, conscien- 
tiousness, and a warm heart. To this day, in the crowded school- 
rooms of Montreal and Quebec, fit monuments of her unobtru- 
sive virtues, her successors instruct the children of the poor, and 
embalm the beautiful memory of Margaret Bourgeois." * 

The worthy spiritual daughters of Mother Bourgeois, the 
Sisters of the Congregation de Notre Dame, number nearly 
seven hundred. Their pupils may be set down as over 16,000. 
These religious Ladies constitute the great female Educational 
Order of Canada; and their influence has been widely felt even 
in the United States, where they conduct several establish- 
ments. Besides, many American young ladies attend their 
boarding-schools, especially the famous Villa Maria at Montreal, 
which is the principal Academy of the Congregation, t 



* " The Jesuits in North America." 

t In answer to a note of inquiry, Rev. Sister St. Josephine, of Villa Maria, 
writes under date of May 24th, 1876 : " The process of the beatification of our 
venerated Mother Bourgeois is now in process at Rome ; and our much esteemed 
Bishop Bourget gives us to understand that it will not be long delayed."- 



BOOK IY 



CATHOLIC EDUCATION IN THE UNITED 
STATES. 

CHAPTER I. 

THE CATHOLIC COMMON SCHOOLS. 

CATHOLICITY AND TRUE EDUCATION — WHAT JUDGE DUNNE SAYS — HIS- 
TORY OF OUR CATHOLIC SCHOOLS— CHIEF- JUSTICE TANEY'S ACCOUNT 
OF EARLY CATHOLIC EDUCATION — THE COUNCILS AND CATHOLIC 
SCHOOLS — THE RELIGIOUS ORDERS— STATISTICS — GLANCE AT THE IN- 
TERIOR OF AN AMERICAN CATHOLIC SCHOOL. 

" 'Tis education forms the common mind, 
Just as the twig is bent the tree's inclined." 

—Pope. 

THE CHURCH THE MOTHER OF TRUE EDUCATION. 

Catholicity educated the Old World, and was the pioneer 
teacher in the New. But in the matter of education the 
Catholic Church never boasts. She works. " From the 
earliest ages," says Archbishop Spalding, " schools and col- 
leges grew up under the fostering care of the Church."* 

" The praise of having originally established schools," 
writes the critical Protestant historian, Hallam, " belongs 
to some bishops and abbots of the sixth century."f Every 
monastery had its school. Wherever a cathedral church was 
erected there was also a school with a library attached to it. 



* "Miscellanea." 

t "Introduction to the Literature of Europe." 

(4*5) 



426 Catholicity in the United States. 

Common schools, free schools, normal schools, colleges, 
universities — all these institutions of learning owe their 
origin to the Catholic Church. These are facts — indisputable 
facts. History proves their truth. It was the venerable 
Cadoc, a great monk and educator of the sixth century, that 
among other famous poetical sayings, was accustomed to 
use the following : 

" Without knowledge no power, 
Without knowledge no wisdom, 
Without knowledge no freedom, 
Without knowledge no beauty, 
Without knowledge no nobility, 
Without knowledge no victory, 
Without knowledge no honor, 
Without knowledge no God." 

A prince himself, when instructing the sons of kings, the 
great old man would often repeat : " There is no king like 
him who is king of himself."* 

" Schools for the poor," says a late writer, " were especially 
attended to. The Councils of the Church — those land- 
marks of civilization — from the beginning decree that every 
church that has the means, provide a master for the gratui- 
tous instruction of the poor, ' according to the ancient can- 
ons.' That of Lateran, in 1180, says, that the Church of 
God 'like a dutiful mother,' being bound to provide for 
the indigent in soul as well as in body, to every church shall 
be attached a master to instruct the poor gratuitously. In- 
nocent III. in 1215, reiterates the same decree. The Church 
fostered learning in all classes, noble as well as peasant."f 

* Montalembert: " Monks of the West," Vol. III. 

t " Essay on Philosophy of Literature," by B. A. M. 

" When a man impudently contends that the Church stifles 
mental freedom (or ever has stifled it), he only proves thft dull 
bigotry has destroyed his own, and contradicts the whole his- 
tory of human thought."— T. W. M. Marshall, LL J)., in " The 
American Cath. Q. Rev.," Yol. I. 

That expression said to be found on Mediaeval documents — 
"This one being a nobleman, attests his inability to sign his 
name " — is a fiction. — ; ' Essay on Phil, of Lit.," p. 79. 



The Catholic Common Schools, 427 

Thus free schools were established throughout Christen- 
dom by the authority of the Koman Pontiffs, and the gen- 
eral Councils of the Church. Who can deny that in all ages 
the Popes have been the greatest patrons of popular educa-* 
tion? 

" We aver it as a fact," says Chief-Justice Dunne, of 
Arizona, " that during the temporal reign of the present 
Pope, the city of Kome possessed a better system of free 
schools for the education of the masses than this country 
has ever shown ; better taught free schools, and with a 
greater percentage of the population attending them than 
anything that has ever been seen in the public school sys- 
tem in America. Do you wish to take issue with us on 
that proposition ? We claim that on trial we can prove our 
allegation beyond question."* 



SKETCH OF CATHOLIC COMMON SCHOOLS IN THE UNITED 

STATES. 

If in all ages Catholicity has encouraged learning in the 
Old World, how has it been in the New? The same glo- 
rious record, with obstacles, almost numberless, to surmount. 
The early missionaries no sooner converted a portion of 
the inhabitants of an Indian village to the Faith, than the 
rude chapel and the little school cast their shadows to- 



* In 1844 the Protestant traveller, Laing, wrote: " Kome, with 
a population of 158,678 souls, has 372 primary schools, with 482 
teachers and 14,000 children attending them. Berlin, with a 
population about double that of Rome, has only 264 schools. 
Rome has also her University with an average attendance of 660 
students; and the Papal States, with a population of 2,500,000, 
contain seven universities. Prussia, with a population of 14,000,- 
000 has but seven." This was the testimony of a decided bigot. 
Under the illustrious Pius IX., the Roman schools reached a 
still higher number and state of perfection. That royal vaga- 
bond, Victor Emmanuel, is now undoing the work of centuries. 
How many free public schools are in Rome to-day? How many 
children attend them ? Truly the thing mis-called modern 
progress is like the movements of the crab — it goes backwards ! 



428 Catholicity in the United States. 

gether. Two hundred years ago, the Jesuit Fathers had 
flourishing schools at Caughnawaga, on the Mohawk. 
Nearly three hundred years ago, the Franciscans taught the 
little dusky ones of Florida and "New Mexico the rudiments 
of knowledge and the science of religion. "When England 
obtained a foothold in America, she forbade Catholics to 
teach. They were to be severely punished if they dared to 
open schools! This state of affairs lasted down to the 
Revolution. But in some rare cases the letter of these odious 
enactments was evaded. Charles Carroll of Carrollton got 
his early education at a school kept by the Maryland 
Jesuits. 

Catholics who were wealthy sent their children to be edu- 
cated in Europe; those who were not, rather than send 
their sons and daughters to Protestant schools, gave them 
what meagre instruction they could at home. By this means 
they kept the Faith alive. They were wise. " Parents 
were naturally unwilling,' ' writes Chief -Justice Taney of 
the Catholic education of this early period, " to send their 
children to a school where their religion would be scoffed 
at, and the children subjected to humiliation and insult. 
The education of the Poman Catholics, therefore, whose 
parents couS. not send them abroad, was generally nothing 
more than the parents could teach, with occasional aid se- 
cretly given by the priest. It was usually confined to read- 
ing, writing, and a little arithmetic, just enough to enable 
them to transact their ordinary business as planters without 
inconvenience. My father was sent to the English Jesuits' 
College at St. Omers. He had finished his education, and 
returned home some years before the American Revolu- 
tion.'^ 

After the Pevolution, the small number and poverty of 
the Catholics did not prevent their establishing elementary 
schools in various cities. These, however, were few, and 
totally inadequate to the educational wants of the faithful. 



* "Memoir of Chief-Justice Taney," p. 21. 



The Catholic Common Schools. 429 

Many Catholics, on that account, were lost to their religion. 
To-day, their children swell the ranks of error. 

The prelates of the American Church have always en- 
forced the supreme importance of Catholic Schools. The 
first Council of Baltimore, held in 1829, " expresses the 
wish that schools should be established where youth may 
imbibe principles of faith and morality along with human 
knowledge." The second Plenary Council of Baltimore, 
in 1866, shows great solicitude on the same point. It 
warmly appeals to pastors and people to establish Catholic 
schools where our Faith may be taught as a science — where 
religion may reign as queen. 

The introduction of the Religious Orders was the first real 
impulse given to Catholic education in the United States. 
The Ursulines, the Sisters of Charity, and the Visitation Nuns 
were the pioneers in this glorious field. I refer to the ele- 
mentary schools. Other laborers soon came. The Sisters 
of St. Joseph, Sisters of Mercy, Christian Brothers, Fran- 
ciscan Brothers, Xaverian Brothers, and other Orders set- 
tled down to the good work. To-day our Catholic schools 
are numerous. With the limited resources at command, they 
perform a noble service. At present, there are, besides 
secular teachers, seven religious Orders of men and about 
thirty-six Orders of women engaged heart and soul in the 
vast labor of educating the Catholic children of this Re- 
public. These conduct about seventeen hundred Catholic 
common schools, with overjwe hundred thousand pupils. 
The love of our Catholic people for true education has been 
severely put to the test ! 

A GLANCE AT THE INSIDE OF AN AMERICAN CATHOLIC SCHOOL 

IN 1876. 

"We cannot better conclude this chapter than by a glance 
at the interior of a representative American Catholic school 
in this Centennial year. The facts given are from personal 
knowledge. St. James Cathedral Free School is situated in 
Jay street, Brooklyn, N". Y. For a quarter of a cen- 



430 Catholicity in the United States. 

tury it has been under the management of the Christian 
Brothers. It consists of six classes, with one. Brother over 
each. The first, or superior class, taught by the Director* 
of the establishment, numbers forty-four pupils; the sec- 
ond, sixty-four ; the third, sixty-four ; the fourth, ninety ; 
the fifth, one hundred; and the sixth, one hundred and 
twenty boys. Everything moves with the utmost harmony, 
with the regularity of clock-work; At a quarter before 
nine in the morning, the bell rings, the pupils get on their 
knees, and morning prayers are said. Let us enter the first 
class, and witness the daily exercises. The recitation of the 
various home studies, of which geometry is one, begin at 
nine precisely. The following table exhibits the work that 
generally follows : 

9 : 45 Arithmetic and algebra, every day. 
10:30 Book-keeping, every second day. 

11 : 25 English composition on Mondays, Wednesdays, and Thurs- 
days. 
On Tuesdays and Fridays instruction in mensura- 
tion is given at 9, and on the use of the globes at 
11 o'clock. 
1:00 English grammar — parsing, analysis, correction of false 
syntax, and spelling drill, on Mondays, Wednesdays, 
and Thursdays. 
2 : 00 Penmanship every day. 
3 : 00 Religious instruction, every day. 
3 : 30 Prayer and dismissal. 

Here, nothing is studied by rote. Every effort is made 
to develop the judgment and to strengthen the memory of 
the pupils. The brilliant public examinations prove the 
thoroughness of the work done. But the influence of re- 
ligion is felt from the moment you enter the class-room. 
Even the very walls speak their lessons of wisdom, teach 
the young heart, and " drive afar off each thing of guilt and 

* Rev. Brother Justinian, a veteran educator, who has toiled 
many a year at the noble work of teaching the young generation 
"the way in which they should go." 



The Catholic Common Schools. 431 

sin." Besides the usual maps, geometrical and penmanship 
charts, there are five notices framed and printed, and hung 
up in conspicuous places around, the room. They are : 
(1) "We must pay attention to the signs ; " (2) " We must 
always write without losing time ; " (3) " We must not 
come in late, nor stay from school without permission ; " 
(4) " We must listen attentively to the Catechism ; " (5) 
"We must pray to God with piety in church and in 
school." There are also pictures of St. Joseph, the Angel 
Guardian, the Yen. de la Salle, the Most Blessed Yirgin, 
and a crucifix — all hung in appropriate places. Everything 
tends to educate, to elevate the mind, the heart, the soul. As 
the clock strikes each hour, a short prayer is said, the pupils 
remaining quietly seated in their places. At the half-hours, 
by previous appointment, one of the pupils says in a loud 
voice : " Let us remember that we are in the holy presence 
of God." All pause a moment, remember the presence of 
the Almighty One, and then, with renewed energy, con- 
tinue their work. 

Thus, Religion mingles with the whole course of the 
exercises, and imparts her loving benediction, while she 
cheers the young hearts up the hill of knowledge. Thus, 
the pupils learn " to keep God in their minds all the days 
of their lives." This is what the Catholic Church calls true 
education. Religion and Science with heavenly harmony 
dwell together ; and the young mind sees no conflict be- 
tween them, because there can be none. The boy reveres the 
one, he loves the other. He knows they are both from God. 
He does not feel that his Faith is an intruder in the school- 
room. Science enlightens it, Religion sanctifies it. Religious 
teaching is interwoven with the lessons in secular knowl- 
edge, as the golden threads which give permanent value 
while they beautify and enrich. Youth are thus trained up 
in the way they should go, and in old age they will not de- 
part from it. 



CHAPTER II. 

THE QUESTION OF QUESTIONS EN - THE UNITED STATES. 

THE SOLUTION OF A GREAT PROBLEM — THE PUBLIC SCHOOLS AND RE- 
LIGION — DANGER TO THE FAITH OF THE CATHOLIC CHILD— A CRUEL 
GRIEVANCE— AN EXAMPLE— FREEDOM OF EDUCATION A RIGHT — 
EDUCATIONAL DESPOTS — THE GROWTH OF CORRUPTION — DANGER OF 
KNOWLEDGE WITHOUT RELIGION— RELIGION AND REFINEMENT — 
GERMANY AND INSTRUCTED BOORS — A SOPHISM ANSWERED— WHAT 
CATHOLICS ASK— HOW TO GET IT. 

THE GREAT PROBLEM SOLVED. 

How shall our children be educated — without religion, or 
in connection with religion ? This is the question of ques- 
tions. The ablest minds of the age have grappled with it. 
It agitates the country. The Catholic Church — in such mat- 
ters the highest authority on earth — has solved this pro- 
foundly important problem. Her solution is : education to 

BE TRULY PROFITABLE FOR TLME AND ETERNITY MUST BE BASED 
ON RELIGION, AND SEASONED WITH THE DOCTRINES OF HIM WHO 
IS THE WAY, THE TRUTH, AND THE LIFE. She always taught 

this. To-day, more than ever, she enforces it as a sacred 
truth not to oe questioned. The Church has reason, wisdom, 
history, the sanction of venerable antiquity, the experience 
of all ages on her side. 

The public school system of the United States, in its pres- 
ent form, excludes religion from the school-room ; or, if it 
admits any, it is a religious influence hostile to the Catholic 
Faith. For this reason Catholics have, at great sacrifices, 
built and supported schools of their own. They are also com- 
pelled to support the State schools. They are placed be- 
tween two evils : (1) If they send their children to the pub- 
lic schools they endanger their Faith. That the atmosphere 
of the public school neutralizes the love of the Catholic child 
(432) 



The Question of Questions in the U. S. 433 

for the religion of his fathers has never been disproved* 
(2) If our people build Catholic schools they must submit to 
pay a double tax. But the true " son of the Crusaders " 
never sells his precious Faith, or the souls of his children for 
a few paltry dollars — hence, our numerous Catholic schools. 
In this respect the Catholic element labor under a cruel 
grievance, a crying injustice. They are taxed to support in- 
stitutions which their conscience forbids them to patronize. 
How is this ? Let us suppose that in a certain city, one- 
fifth of the taxes raised go to swell the education fund. Mr. 
A is a Catholic householder. His children attend the parish 
school. But on the corner near him is a public school. Mr. 
A's taxes are $30. Six of these are for the support of the 
public school, from which neither Mr. A nor his family can 
derive any benefit. Suppose there are 25,000 Catholic house- 
holders in that city sending their children to Catholic schools, 
and paying on an average only $30 each. In one year, they 
contribute $150,000 towards a system of education entirely 
useless to them. In other words, they are legally robbed of 



* Even the text-books used have this effect. The covert sneer 
against Catholicity appear in some of them — even yet. The 
Catholic child would look in vain through the very best of them 
for a word of praise in favor of the grand old Church of his 
fathers, or of his glorious Faith. We know an intelligent young 
Catholic, educated at the public schools, who was, for a long time, 
under the impression that Catholics never wrote anything worthy 
of a place in school- readers, etc. How could he be expected to 
know better ? 

" On the authority of the oldest and best informed Catholic 
clergymen," writes Rev. Mr. Bruyere, "I am able to assert that 
with a few honorable exceptions, Catholics educated in mixed 
schools may be honorable men, honest men, according to th e 
Protestant sense of the word; but practical, religious, scrupu- 
lous observers of the rules of their Church, they are not. They 
are Catholics in name; Protestants, or half heathen, in practice." 

Is this to be wondered at, considering the following facts: 
" Though little direct religious instruction may be given in the 
common-school," writes John S. Hart, LL.D., ("In the School- 
Room," p. 249,) " there is usually a large amount of religious in- 
28 



434 Catholicity in the United States. 

$150,000 ! Did this money go to support Catholic schools 
there would be no cause of complaint. 

Is there one parallel case in all history ? Just one. The 
Catholic people of Ireland were obliged to support the An- 
glican Church and its ministers. Only a few Protestants de- 
rived any benefit from the huge establishment. Some years 
ago, it was swept out of existence — it went the way of all in- 
j astice and iniquity. 

FREEDOM OF EDUCATION A EIGHT. 

Why should the Catholics of this free land be taxed for 
the support of a system of education at war with their re- 
ligious convictions ? Is there not as much injustice in com- 
pelling Catholics to support schools which they cannot pat- 
ronize, as a Church which they cannot patronize ? Is it fair ? 
Is it constitutional? Have not Catholics a right to demand 
freedom of education as well as freedom of religion f We 
have never seen these questions squarely met and answered 
by the advocates of the State public schools. 



fiuence." What can this influence be ? The reading of a 
spurious Bible ? The influence of teachers, the great majority 
of whom are Protestants ? If not these, what is it ? 

Besides, the Brattleboro, Vt., case proves that in some places 
Catholic children cannot attend the public schools, and at the 
same time practice their religion. For daring to go to Mass on 
the Feast of Corpus Christi, 1875, the Catholic children of the 
Brattleboro public schools were expelled. The case was brought 
to the courts. But the law (?) upheld the action of the bigoted 
board of education ! Here is a clear case, proving that a child 
must cease to be a practical Catholic, otherwise he will be ex- 
pelled from the State public schools. 

"Let us not expect to convert the parents," says a Protestant 
minister, "but between the two stones of the mill, the Bible and 
the common schools, we will grind Catholicity out of their chil- 
dren." Others boast that some millions of Catholic children 
have been gained over "from Rome" by means of the puDlic 
schools. " A straw shows how the wind blows." But comment 
is unnecessary. 



The Question of Questions in the U. S. 435 

Do the Catholics wish to destroy the public schools ? 
Ridiculous! Are they not every day building public 
schools themselves ? It may be said without fear of con- 
tradiction, that the firmest friends of free public schools in 
the United States are the Catholics. But they are dis- 
pleased with the- present system, which stands alone — the 
only system in the world — the only system of ancient and 
modern times that divorces religion from education. Its 
advocates act like despots.* They would fain force the 
system down the throats of every one. Nobody must ques- 
tion its perfection. " It grew up in the United States ! " 
" It is American ! " " That is enough." Not so fast, please. 
Everything in America is neither good nor American. 
It is unnecessary to mention Benedict Arnold, political 
" rings," or Know-N othingism. -Were Charles Carroll, John 
Adams, and Thomas Jefferson educated in schools where 
religion was told to get out, or to stand at the door ? Did 
George Washington receive his education at such schools ? 
Did he ever counsel a system of education which excludes 
religion ? Just the opposite. And our statesmen of to-day ? 
They were educated in our public schools. They were 
educated without religion, and in this very Centennial year, 
the tree is producing its fruit — corruption and disgrace in 
places high and low ! 

Alas ! it is not mere knowledge, but virtue and religion 
that is at a discount. Look abroad upon the community 
and see the deplorable state of morals by which we are sur- 
rounded. Impiety, immorality, infidelity, public robbery, 
and an open contempt of God and religion stalk forth even 
at noon-day ! We see these marks of the evident decay of 
the moral principle in the countenance, in the conduct, in the 

* " This majority talk a great deal about the duty of people's 
being liberal in their views ; but what they seem to mean is, 
that the liberality ought to be all en one side ; that other people 
ought to yield to them in everything. But as to their yielding 
on their part, no! — not the ninth part of a hair." — Chief- 
Justice Dunne. 



43 6 Catholicity in the United States. 

dress, and hear them in the language of the thoughtless mul- 
titudes that crowd our public thoroughfares ! Yet, we are 
told that religion is not wanted in the school- room. Knowl- 
edge alone is power. But it is forgotten — have we not 
already learned it by sad experience — that knowledge with- 
out religion is powerful in producing knaves, sharpers, and 
the proverbial " smart " men of our country ! 

" Education without religion," writes Dr. Brownson, 
" only sharpens the intellect and fits men to bo adroit rogues 
and swindlers." " If I am a knave or a fool," exclaims 
Huxley, " teaching me to read and write will not make me 
less of either one or the other." " We have no evidence," 
observes Herbert Spencer, "that education as commonly 
understood is a preventive of crime. * * * Did much 
knowledge and piercing intelligence suffice to make men 
good, then Bacon should have been honest, and Napoleon 
should have been just." " I have always been," says the 
experienced Archbishop Bayley, " a great advocate for edu- 
cating our children in our own schools, and if we could get 
no better — in hedge-schools."* Indeed, it would be easy to 
cite a hundred authorities. But it is wholly unnecessary. 
To my mind, there is no need of ingenious arguments to 
prove that without religion there can be no true education. 
The man who finds not such proofs in his own heart will 
never find them in a book. 

Some maintain another specious sophism. " Youth," they 
say, " may be instructed in religion at the schools, but with- 
out any particular religious creed." This can be admitted by 
those only who believe one religion to be as good as another 
— in other terms, that truth and falsehood are equal. The 
result of such training would be the total destruction of the 
powerful principle of religion. " To make man indifferent 
to the distinguishing points of faith and practice," said the 
venerable Ives, " is nothing more or less than to make him 
indifferent to religion. To live in the breast at all, religion 



* Letter to the author. 



The Question of Questions in the U. S. 437 

must hold the first place. It cannot from its very nature, 
exist in a state of subordination to any other principle. It 
must reign supreme in the reason, the conscience, and the 
will, or practically cease to be. But to have this sway it must 
stand before the mind with a more strongly defined image, 
with more distinct and exact and captivating features than 
any earthly object ; and when, by any cause, it is deprived 
of this distinction, it loses its identity, and gives place 
altogether to another influence."* 

But some may still say: "Extensive knowledge, even 
without religion, produces refinement of manners." I 
deny it. It may produce " whited sepulchres '' ; but 
without religion there can be no interior refinement, no real 
grandeur of soul. Many of the graduates of Heidelberg 
might, with great advantage to themselves, take lessons in 
Christian civility and politeness from the Catholic peasants 
of France, or Ireland. "If liberty is dead and religion 
dying in Germany, a fate which Bossuet predicted for both 
in all non-Catholic lands," writes Dr. Marshall, " are not 
these trifling evils abundantly compensated by the delight- 
ful evidences of culture in its highly educated population? 
What evidences ? If there is a people in all Europe distin- 
guished by a total absence of grace and refinement, of all 
that the French call ' charm,' and by a coarseness and vul- 
garity of aspect and manners only matched by their impiety, 
it is the people of North. Germany. Julius Frdebel, though 
a German, comparing the uneducated Indian natives of 
Nicaragua, Chili, and Peru, with the masses of his own 
countrymen, frankly confesses that ' in almost every aspect,' 
and especially in that dignity of carriage which only true 
religion gives, ' they are superior to our German peas- 
antry? "f 

Indeed, it must be clearly evident to every sane reason- 
ing mind which has been at the trouble of carefully studying 

* " Church and State Charities Compared," by L. Silliman 
Ives, LL.D. 

t "The American Catholic Quarterly Review " for April. 1876. 



43 8 Catholicity in the United States, 

this question of questions, that modern education divorced 
from religion and an increase of crime are co-existing 
facts. 

Let us return to the course pointed out by venerable 
antiquity and the experience of ages. Let us listen to the 
voice of wisdom and patriotism. One of Washington's last 
solemn utterances was, that "religion and morality are 
indispensable supports '' of a nation's prosperity.* The 
separation of religion from secular instruction is altogether 
a novel proceeding. It is a system of education which was 
unknown to our fathers. 



WHAT CATHOLICS ASK. 

Catholics claim nothing but what is just and right. They 
are entirely willing to grant to others what they ask for 
themselves. In the words of the North American Review, 
they ask that " the public school funds may be distributed 
upon some just basis between the Catholics and the Prot- 
estants, so that each religious organization may have its own 
day-schooj, .and conduct religious instruction in its own 
way. " f All the most enlightened countries of the world 
have adopted this system — the only fair and just one in a 
mixed religious community. " Justice to all, favor to none.'' 
Such is the motto of the Catholics in this Republic.^: 



* Farewell address. 

t President Gilnian in "IS". A. Keview" for January, 1876. 

I Some may say: "Well, Catholics don't make good citizens, 
anyhow ; they don't acknowledge the unlimited authority of the 
State, and we don't want to encourage their increase among 
us." 

(1) ' ' We don't ask you to encourage their increase — that will 
get along without your help; but whence do you draw your 
right to try to prevent it? Are not all religions free in this 
country? Is not the principle of religious liberty the corner- 
stone of this Republic ? Do you propose to destroy this Govern- 
ment? 
• (2) " Gentle Pharisees ! when did you learn to thank God that 



The Question of Questions in the U. S. 439 

The genuine Catholic sees but one course in this highly 
important matter — to demand his rights, and with a cool, 
unflinching determination to make use of every lawful 
means to get them. "When, one has right on his side," 
says Chief -Justice Dunne, referring to this subject, " he 
must win among a free people sooner or later, if he is 
only true to his cause. We feel that we are right in this 
matter ; that we are entitled to our belief, and that it is 
a matter of conscience for us to declare that belief — nay, 
to proclaim it everywhere, to blazen the truth upon our 
banners, and then what ? Fold them carefully, and hide 
them away, lest some offense be taken % No ! Our duty 
is to fling them to the breeze, sound the note of battle, 
throw ourselves body and soul into the fight, do our '^evel 
best ' to win ; then, if the Fates be against us, if the glory 
of the victory is to be reserved for other warriors later in 
the fight, why, so be it ; but we shall have done our duty.' 
No man can do more, and no man can claim to he a man 
if Tie is content to do less."* 



you were better citizens than these other men ? Do yon obey 
the laws more faithfully, pay your taxes more regularly, give 
your lives more freely for the maintenance of good government, 
than these other men? Since when, pray?" — Chief- Justice 
Dunne. 

* In the foregoing, necessarily, brief chapter, I have not referred 
to " the Bible " question, nor to the sense in which I have used 
the word "education." The cry raised from time to time about 
Catholics wishing to drive " the Bible" from the public schools 
is the most densely stupid piece of fanaticism ever known. What 
is " the Bible ?" Is it that translation of the Holy Book used by 
the majority of Christians? If so, it is the Catholic Bible — a 
volume never in the public schools— hence cannot be driven 
out! What then is this volume used by the State Schools? King 
James' version? No. The old Geneva Bible? No. It is a cor- 
rupt translation got up by the Bible Society. "The very Lord's 
Prayer," says a learned writer, "in this co-called Bible is admit- 
ted by all scholars to be spurious; and if spurious, as all Amer- 
ican translators have admitted, certainly blasphemous; yet in 



CHAPTEE III. 

• 

THE CATHOLIC FEMALE ACADEMIES. 

HISTORICAL SKETCH— PIONEER EDUCATORS — ALICE LALOR— THE URSTJ- 
LINES— MOTHER SETON — THE LADIES OF THE SACRED HEART — 
OTHER ORDERS — SUPERIORITY OP CONVENT EDUCATION — SKETCHES 
— THE GEORGETOWN ACADEMY— EMMITTSBURG ACADEMY — ST. MARY'S 
OP THE WOODS — MANHATTANVILLE ACADEMY — MOUNT ST. VINCENT 
— ST. MARY'S INSTITUTE— OTHERS— TABLE OF STATISTICS. 

HISTORICAL SKETCH. 

^r all times, the Catholic Church gave special attention 
to the education of woman. In the early and middle ages, 

the sectarian spirit of proselytism, it is forced into the schools." 
* — Dr. Shea, in "American Catholic Q. Review," for Jan., 1876. 
u IS education et V instruction," writes the learned Mgr. Dupan- 
loup, in his De l'Educatioist : "sont deux choses profondement 
distinctes. v Education and instruction are two things entirely 
distinct. Yet people are continually confounding these terms. 
A man may be well instructed, yet be poorly educated. To-day 
we have plenty of such uneducated scholars. Education is the 
whole, instruction a part. To educate, means to develop all 
that is good, and to repress all that is bad in the entire man — 
body, mind, and soul. In the true system of education, religion 
is the sun and centre, around which all else revolves, receiving 
light, warmth, and strength from its sublime influence. 

Catholics cannot be too well read on the subject of education. 
They will find all that is necessary to be known in the follow- 
ing excellent works : " Catholics and Education," recently 
issued by the Catholic Publication Society, N. Y. " Our Public 
Schools : Are they free or are they not ? " by Chief-Justice Dunne ; 
Bishop McQuaid's "Lectures;" "Controversy" between Rev. 
Dr. Ryerson and Rev. M. Bruyere (out of print) ; ' ' The Common 
Schools," by Rev. Michael Miiller, C.SS.R. ; Archbishop Spald- 
ing's article on " Common Schools " in his "Miscellanea;" many 
able articles in "Brownson's Review "; "Excelsior; or, Essays on 
Politeness and Education," by Prof. T. E. Howard M.A.; "In 
the School-Room," by John S. Hart, LL.D., and the "Twelve 
Virtues of a Good Master," by the Christian Brothers. 
(44o) 



The Catholic female Academies. 441 

the nunneries did for girls what the cathedral, parochial, 
and monastic schools did for boys. The means of educa- 
tion were ample. The course was thorough. Many of the 
Catholic ladies of those ancient days were persons of varied 
and profound knowledge. In the ninth century, St. Bos- 
witha was the author of dramas that show an extensive ac- 
quaintance with the ancient classics. In the eleventh cen- 
tury, Ingulph, who was reared in the court of Edward the 
Confessor in England, informs us that, on returning every 
day from school, the queen, Egitha, used to examine him in 
grammar and logic, and to encourage his progress by fre- 
quent presents. In the twelfth century, St. Bernard wrote 
letters in Latin to the wives of counts and barons. The 
convent of Eoncerai at Angers was distinguished for the 
number of young princesses who were there educated. It was 
in this school that the famous Heloise learned Latin and phi- 
losophy. The Abbess Herrada of Alsace (twelfth century) 
wrote an extensive Encyclopaedia, which is still preserved 
in manuscript. St. Gertrude of Saxony (fourteenth cen- 
tury) extended her studies to the classics. She was so 
strongly attached to them as to feel scruples of conscience 
on the subject. This learned and saintly lady was the author 
of several pious historical works yet extant. Many other 
facts might easily be cited to show the high standard of fe- 
male education in the Middle Ages.* 

What has Catholicity in the United States done for the 
higher education of woman ? We will try to give a brief 
and correct historical answer. Before the Eevolution, on 
account of the penal laws, there were no female schools, 
either high or low. Wealthy Catholics were obliged to send 
their daughters to the great conventual schools of France 
and other countries, to receive an education which might 
fit them for their position in life — make them worthy chil- 
dren of the true Faith. As an instance in point, the ac- 



* Archbishop Spalding: u Schools and Universities in the 

* Dark ' Ages." — Misdetlanea. 



442 Catholicity in the United States. 

complished mother of Archbishop Carroll was educated in a 
French convent. 

Towards the close of the last century, the Clarist Nuns, 
during their brief stay in America, opened a school at 
Georgetown, D. C. Passing to the hands of the Yisitation 
Nuns, under the venerable Alice Lalor, this school grew into 
a nourishing academy, which dates its foundation from 
1799. In the early part of the eighteenth century, the 
Ursulines opened their first establishment at New Orleans. 
When Louisiana was purchased by the United States, in 
1803, the Ursuiine Academy in the capital was composed 
of one hundred and seventy pupils, of whom seventy-three 
were boarders. The foundation of St. Joseph's Academy 
at Emmittsburg, Md., in 1809, by the saintly Mother 
Seton, marks an epoch in the history of Catholic education 
for young women. Three years later, the Loretto Nuns of 
Kentucky entered the field ; and, in 1818, the Ursuiine Con- 
vent, afterwards destroyed, was opened at Boston by two 
holy and accomplished young Irish ladies. The same year 
that this academy was opened in the capital of New England, 
the Ladies of the Sacred Heart began their labors at the 
South, chiefly in Missouri and Louisiana. The Sisters of 
St. Joseph, in 1836, landed on our shores, and their acade- 
mies grew in number as years rolled away. In 1840, the 
Sisters of Notre Dame founded their first establishment in 
Ohio. A year later, and the Sisters of the Holy Cross and 
the Sisters of Providence began the work of Catholic edu- 
cation in Indiana ; while, in 1847, the School Sisters of Notre 
Dame commenced to erect their first academy at Milwaukee. 
In the meantime, the Ursulines and Visitation Nuns had 
firmly established themselves in several cities. Between 
1810 and 1850, the Ladies of the Sacred Heart and the 
Sisters of Charity opened several of their excellent institu- 
tions in New York and elsewhere ; and soon the Sisters of 
Mercy swelled the noble band devoted to female education. 
Indeed, the multiplication of academies during the last 
quarter of a century would furnish materials for a large 



The Catholic Female Academies, 443 

volume. They dot the country from the Atlantic to the 
Pacific, from the Great Lakes to the Gulf of Mexico. At 
present, there are over four hundred Catholic academies * — 
many of a very high grade — for the education of young 
women in the United States. The best and most widely 
known of these institutions are under the direction of the 
Sisters of Charity, the Ladies of the Sacred Heart, the 
Visitation Nuns, the Ursulines, the Sisters of St. Joseph, 
the Sisters of Mercy, the Sisters of the Holy Cross, the 
Sisters of Notre Dame, and the Sisters of Providence. 

" We can point with pride and entire confidence," says 
the learned Bishop Becker, " to our academies for the 
higher education of females, which abound in every part 
of the United States. "f Who can sum up the good done 
by these institutions, the greatness of the work they have 
accomplished? Wise Protestants know their value, and 
send their daughters to receive instruction from these vir- 
tuous and accomplished ladies who have consecrated them- 
selves to God.J The young girl never forgets her happy 
convent home, and the bright days passed within its quiet 
walls. It is that green spot in the heart and the memory 
which fades only with life. Then, as to the quality of the 
training, the education given in our best Catholic acade- 
mies, let it not be compared with what is given elsewhere. 
It is far superior. While the head is carefully stored with 
useful knowledge, the heart, the soul, the conscience, are 
never neglected. Character is formed. The girl is taught 
that simplicity, graceful modesty, purity of heart, and no- 
bility of life are the beautiful ornaments of youth, as they 



* Besides these academies, there are over 250 select schools in 
■which young girls receive a superior education. 

t "American Catholic Quarterly Review." 

X In not a few of our convent boarding-schools, one-third, and 
in some cases even one-half, of the pupils are Protestant 
young ladies. "Parents who have a care for the purity and 
dignity of their daughters," remarks Dr. Marshall, " know that 
they are safe with the spouses of Christ." 



444 Catholicity in the United States. 

are the crowning grandeur of old age. In her religious 
instructors she often beholds models of learning and sanc- 
tity ; ladies whose bright lives render virtue attractive, and 
whose lessons and example make deep and lasting impres- 
sions. 

The following brief sketches of a few of our principal 
female academies may be of interest to the friends of 
Catholic education. They are arranged according to the 
dates of foundation : 

(1). Academy of the Visitation, Georgetown - , D. C. 

This is the oldest Catholic female academy within the limits 
of the thirteen original States. It was founded by Archbishop 
Neale,* in 1799. Its early history is connected with Miss Alice 
Lalor, and the origin of the Visitation Nuns in the United 
States. The academy was rebuilt in 1873. Its programme of 
studies is high, and embraces all the useful and ornamental 
branches of female education. It possesses a good geological 
collection, a large reading-room, and a well-selected library. The 
nuns are the only instructors. No outside professors are em- 
ployed in the educational institutions of the Visitation. The 
average number of students is about 200. Mother Mary 
Angela Harrison is the Superioress. She has been a professed 
religious in this establishment for more than fifty years. 

(2). St. Joseph's Academy, Emmittsburg, Md. 

This institution is only two miles from the famous Mount St. 
Mary's College. It dates its origin from 1809, when it was 
founded by Mother Seton. Seven years later, it was incorporated 
by the Legislature of Maryland. The full course of study is 
very high, and embraces Latin and several of the modern lan- 
guages, besides the usual branches. It possesses a good library 
and philosophical apparatus, and a fine collection of shells and 
minerals. The number of students is about 120. The Supe- 
rioress is Mother M. Euphemia Blenkinsop. St. Joseph's is the 
alma mater of three generations, and is one of the best known 
institutions in the United States. 



* Then a priest, and President of Georgetown College. 



The Catholic Female Academies. 445 

(3). St. Mary's of the Woods, Indiana. 

St. Mary's Academic Institute, situated in Vigo County, is one 
of the most flourishing female academies of the West. It was 
founded in 1840, by Mother Theodore and five Sisters of Provi- 
dence, from France. Indiana was then little more than one vast 
forest. A log-house ten feet square was the first chapel, and the 
priest's residence; two small rooms — half the house of a kind 
farmer — was the convent ; and the academy building was a small 
brick edifice. Since that time there have been great changes. 
St. Mary's Institute was incorporated by the Legislature of the 
State in 1846. The present magnificent building attests its pros- 
perity. This academy possesses an excellent museum, geologi- 
cal collection, and a library of about 3,000 volumes. The total 
number of graduates is 33; present number of students, 128; 
and number of teachers, 15. From the last annual catalogue 
we learn that twenty young ladies of the first class received 
premiums for mending, a much neglected branch of study in 
many institutions. It is a great secret, and no small wisdom, 
to be able to combine the useful with the ornamental, the solid 
with the brilliant. The honors graduate at this institution are 
a diploma and a laureate wreath. The Superioress is Mother 
Mary Ephrem. 

(4). Academy of the Sacred Heart, Manhattanville. 

This well-known institution of learning was founded by Madame 
Aloysia Hardy in May, 1841. Ten years later it was incorporated 
by the Legislature of New York. Its situation is exceedingly 
pleasant, the course of studies very high, while its prosperity has 
kept pace with its years and growing fame. It possesses fine 
collections for the study of geology, mineralogy, conchology, etc. 
The total number of graduates is 130; present number of stu- 
dents, 285 ; while the teaching staff consists of thirty Ladies of 
the Sacred Heart and seven professors. The volumes in the 
library number 2,000. Madame Sarah Jones, the present Su- 
perioress, was born in New York, and is the daughter of Chan- 
cellor Jones. She was received into the Catholic Church by Dr. 
Hughes, in 1841, and five years subsequently entered the Society 
of the Sacred Heart. 

(5). Academy of Mount St. Vincent, on the Hudson. 

This is the chief educational institution of the Sisters of Charity 
of St. Vincent de Paul. First opened in 1847, it is now perrna- 



446 Catholicity in the United States. 

nently established on the east bank of the Hudson, a little above 
Riverdale, at a point where the river concentrates its most forci- 
ble claims to its beautiful appellation — " The Rhine of America." 
The academy was founded by Archbishop Hughes. It takes the 
name of " Mount St. Vincent " from the commanding elevation 
on which it is situated. The main building, in the Byzantine 
style, possesses great architectural beauty, and is really one of 
the largest educational structures in the United States. The 
tower rises 290 feet above water level. This institution, by its 
charter, enjoys all the rights and privileges of any college in the 
State. The studies are high and varied. Latin enters into the 
regular course of the last three years; while the opportunities 
for the pursuit of science are excellent. One of the architectural 
curiosities is Forrest's Castle. Of its rooms, one of the largest 
is occupied as a cabinet; while another is devoted to specimens 
in natural history and shells. The entire "Arnold collection" 
of minerals, donated to the academy by Dr. Arnold, has greatly 
enlarged and enriched the cabinet, making it one of the most 
complete in this country. There are about 2,000 volumes in the 
library. Thirty Sisters and professors constitute the teaching 
staff; the students number about 200. Mother M. Regina Law- 
less, the Superioress, a native of Ireland, was elected to her 
present position in 1870. 



(6). St. Mart's Institute, Milwaukee. 

This academic institution, under the direction of the School 
Sisters of Notre Dame, was founded, in 1850, by Mother M. Caro- 
line Friese. In 1869 it was granted all the privileges of a col- 
lege. It is the chief academy of the Order, and its course of in- 
struction is very thorough. It has a library of about 1,000 
volumes. The cabinet, however, is not very complete. The 
students number nearly 500, and the institution employs thirty 
teachers. The Superioress, Mother Caroline Friese, was born in 
France, in 1824, introduced her Order into the United States, 
and for the last quarter of a century has seen it, year after year, 
grow up around her. 

We mention the foregoing institutions as among the very best 
representatives of their class in this Republic. There are, of 
course, many other excellent female academies, such as St. 
Joseph's Academy, Flushing, L. I. ; Mount de Chantal, near 
Wheeling, Va.; St. Mary's, Notre Dame, Indiana; and St. Cather- 
ine's Normal Institute, Baltimore. For further information we 



The Catholic Female Academies. 



447 



refer the reader to the following Table of Statistics, which gives 
the necessary particulars concerning twenty Catholic academies: 



r-i.ZT.-i.CV m p 0> CD 



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S'B B 
B 






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■OS O *5 O 35 03 i£ . 

r* o •"' • ■ o p • ■ • 



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Cn *0 OT OX 4*- Cft Ol 
iOOO 00-3 O U0 






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** tat-* i_i 05 1-* -js 05 i-a toi-'wi-'- 

«o«oN)»i»oooo«a)0(B«aioo« 

OlOOOH-'-OOOOOOWOOOOOTOWOI 



(_i » x Vm b b os oi o osbVob w 
oowosoooooooooooo 



Founded. 



No. of 
Teachers, 



No. of 
Pupils. 



Vols, in 
Library. 



CHAPTEE IT. 

THE CATHOLIC COLLEGES. 

CATHOLICITY AND LEARNING— THE CHRISTIAN SCHOOLS OF THE EAST 
— THE GREAT MONASTIC SCHOOLS — IRELAND — GREAT BRITAIN — THE 
COURSE OF STUDIES IN THESE SCHOOLS — THE RISE OF THE UNIVER- 
SITIES — FOUNDED BY THE CATHOLIC CHURCH — CATHOLIC STUDENTS 
AND PROFESSORS — BOLOGNA, PADUA, OXFORD, AND PARIS— WHAT 
CONSTITUTED A UNIVERSITY — THE DEGREES — PIETY — RISE OF CATH- 
OLIC COLLEGES IN AMERICA — THE PENAL LAWS— HISTORICAL SKETCH 
— GEORGETOWN COLLEGE — MOUNT ST. MARY'S COLLEGE — ST. LOUIS 
UNIVERSITY— ST. JOSEPH'S COLLEGE — ST. XAVIER's COLLEGE — ST. 
JOHN'S COLLEGE— UNIVERSITY OF NOTRE DAME— VILLANOVA COL- 
LEGE—COLLEGE OF ST. FRANCIS XAVIER — SANTA CLARA COLLEGE — 
MANHATTAN COLLEGE— SETON HILL COLLEGE— ROCK HILL COLLEGE 
— ST. MARY'S COLLEGE — LA SALLE COLLEGE. 

Undee the protection of the cross, learning has ever found 
a home. " I leave to others," writes the great St. Gregory 
in the fonrth century, " fortune, birth, and every other 
fancied good which can natter the imagination of man. I 
value only science and letters, and regret no labor that I 
have spent in their acquisition. I have preferred, and ever 
shall prefer, learning to all earthly riches, and hold nothing 
clearer on earth next to the joys of heaven, and the hopes of 
eternity." These sentences express the true spirit of Cath- 
olicity, of the famous Fathers of the Church in regard to use- 
ful knowledge. 

THE G-EEAT MONASTIC SCHOOLS. 

Let us glance at the various classes of higher educational 
institutions which the Catholic Church gave to the world. 
Each was suited to the varied wants of the ages in which it 
flourished. The most famous Christian schools of the first 
three centuries were those of Alexandria, Antioch, Jeru- 
(448) 



The Catholic Colleges. 449 

salem, and other centres of Eastern wealth and learning. 
A change came, and the Eastern seats of learning were suc- 
ceeded by the great monastic schools of Rome, Ireland, 
England, France, and other nations. 

From the fifth to the eighth century, Ireland justly 
held the first place. It was then like one great university. 
It was the radiant centre whence the light of learning, Chris- 
tianity, and civilization flashed over Europe. The unani- 
mous testimony of all Christendom conferred upon it, 
at that time, the title of " Isle of Saints and Sages."* 
The youth of Europe flocked to receive instruction in its 
great monastic schools. In them " were trained,'' writes the 
Count de Montalembert, " an entire population of philoso- 
phers, of writers, of architects, of carvers, of painters, of 
caligraphers, of musicians, of poets and historians ; but, 
above all, of missionaries and preachers, destined to spread 
the light of the Gospel and of Christian education, not only 
in all the Celtic countries, of which Ireland was always 
the nursing mother, but throughout Europe, among all the 
Teutonic races — among the Franks and Burgundians, who 
were already masters of Gaul, as well as amid the dwell- 
ers of the Rhine and Danube, and up to the frontiers of 
Italy ."f The monastic colleges of ancient Ireland were 
open to all. " The poor and the rich," continues the same 
noble writer, " the slave as well as the freeman, the child as 
well as the old man, had free access, and paid nothing.";): 
" Within a century after the death of St. Patrick," writes 
Bishop Nicholson, " the Irish seminaries had so increased 
that most parts of Europe sent their children to be educated 
there, and drew thence their bishops and teachers." 

Among the most celebrated of the Irish schools were 
Armagh, founded by St. Patrick himself ; Clonard, Lismore, 
Bangor, Clonfert, Cashel, and Clonmacnois. Three thou- 
sand students are said to have attended the school of Ban- 



* Montalembert, "Monks of the West," Yol. III. 
t Ibid. \ Ibid. 

29 



450 Catholicity in the United States. 

gov. Armagh, at one time, furnished education to seven 
thousand students. Clonard, the Alma Mater of the great 
St. Columba, was the famous institution of which Ussher ? 
the learned Protestant, wrote : " Saints came out of it in as 
great numbers as Greeks of old from the sides of the horse 
of Troy."* 

Great Britain also had her celebrated monastic schools. 
Among these were Canterbury, Glastonbury, Yarrow, Malms- 
bury, Lindisfarne, and Iona. The three latter were founded 
by Irish monks. St. Columba, the founder of Iona, is the 
grandest character in the early history of North Britain. 
The noble figure of this Irish prince, monk, and scholar 
towers aloft in that distant age. Glastonbury was a famous 
spot. Speaking of it Montalembert says : " Poetry, his- 
tory, and faith found a common home in the old mon- 
astery which was for more than a thousand years the won- 
der of England." Prince Arther, the Celtic hero, and the 
subject of many a measured line, was supposed to be buried 
there. The venerable Bede, styled by Edmund Burke the 
" Father of English learning," was educated at Yarrow, 
which he immortalized by the light of his life, and in which 
he taught kings, princes and prelates, f 



* " Monks of the West," Vol. III. 

t This great and saintly man is, perhaps, the best example of 
the perfect student in all history. From his seventh year to 
the date of his holy death, his life was one continued round of 
study, teaching, labor, and prayer. At the conclusion of reading 
and study, he always said the following beautiful prayer: 

" Oh, good Jesus, who hast deigned to refresh my soul with 
the sweet streams of knowledge, grant that I may one day 
mount to Thee, who art the source of all wisdom, and remain 
for ever in Thy divine presence." 

But the most sublime part of his life was the hour of his 
death. His last days were devoted to the translation of the 
Gospel of St. John into Anglo-Saxon. Even his sickness could 
not prevent his continuing the work with the help of a young 
secretary. On the eve of the Feast of the Ascension, 737, the 
translation was all finished but a few lines. "Most dear mas- 



The Catholic Colleges. 451 

The course of instruction in these holy institutions em- 
braced all the learning of the time. The venerable Cadoc, 
it is related, was accustomed to make his pupils learn 
" Yirgil " by heart.* The studies, however, were generally 
divided into two grades — the Trivium and the Quadrivium. 
The Trivium comprised grammar, rhetoric, and logic ; the 
Quadrivium, music, arithmetic, geometry, and astronomy. 

THE RISE OF UKIVEESITIES. 

The monastic schools were gradually superseded by the 
universities, which in their origin carry the mind back to 
the days of chivalry, the ages of faith. " The enthusiasm of 
the crusades," says Prof. Craik, " seems to have been fol- 
lowed by an enthusiasm of study. "f And from the twelfth 
century we may properly date the rise of the great univer- 
sities — Paris, Bologna, Oxford, Cambridge, Pavia, Vienna, 
Salamanca, and others. Before that period these seats of 
learning had existed as schools ; but it remained for the 

ter," said the young monk, u there is still one sentence that is 
not written." Bede answered : " Write quickly." "It is now 
done!" exclaimed the secretary. The dying Bede observed: 
" You have said well. Indeed, all is finished. Dear child, hold 
ray head that I may have the pleasure to sit looking towards my 
little oratory, where I was wont to pray ; that while I am sit- 
ting, I may call upon my Heavenly Father, and sing: ' Glory be 
to the Father, and to the Son, and to the Holy GKhost.' " Thus 
died the great St. Bede. No wonder he was called Bede, which 
in Anglo-Saxon signifies prayer. England has had but one Bede. 

How different was this illustrious Catholic scholar, the author 
of forty-five different works, and the most learned man of his 
age, from the proud and impious creatures of our day — the so- 
called scientists and philosophers — men who would fain per- 
suade the world that they have monopolized all wisdom and all 
knowledge, but whose shallowness is only exceeded by their 
unmatched impudence! The Catholic student, however, can 
well afford to regard the whole motley herd with pity and con- 
tempt. 

* Ibid. 

f ' * History of English Literature and Language, n Vol. I. 



452 Catholicity in the U7iited States. 

twelfth century to develop and enlarge them into higher 
and more permanent centers of thought and science. In 
the advancement of learning and civilization their value was 
inestimable. " One of the causes which contributed most 
to the development of the human mind," writes the philo- 
sophic Balmes, " was the creation of great centres of instruc- 
tion, collecting the most illustrious talents and learning, and 
diffusing rays of light in all directions."* These famous 
institutions were created and sustained by Catholicity. " All 
the universities," says Chateaubriand, " were founded either 
by religious princes, or by bishops and priests ; and were all 
under the direction of different religious orders."f "It 
ought not to be forgotten," wrote the Protestant Forbes, 
" that it is to the mediaeval Church that we are indebted for 
our universities. Three out of the four universities of 
Scotland had Catholic bishops for their founders.":): It is 
the same in England. What are Oxford and Cambridge 
but in the language of the German Huber, " a bequest from 
Catholic to Protestant England."§ It is the same over 
Europe. Catholicity was the founder of all the celebrated 
universities. But how long — how long shall it be before we 
get this fact inserted into the dark, narrow cranium s of the 
miilion-and-one ignoramuses who scribble and howl about 
" monkish ignorance and superstition !" 

CATHOLIC STUDENTS AND PROFESSORS. 

"With the advance of time," says an able writer, "a 
thirst for learning increased. The lecture-rooms could not 
contain the throngs that assembled to hear great teachers. 
Abelard counted his audience by thousands. Albertus 
Magnus was compelled to lecture in the public square^that 



* "European Civilization." 
t "Genius of Christianity." 
\ " Life of James David Forbes, F.R.S." 

§ The English Universities " a bequest." Npt at all. It was 
robbery — plunder. 



The Catholic Colleges. 453 

still bears liis name."* Both tliese distinguished men were 
professors in the University of Paris. Of Abelard's pupils 
we are told that twenty afterwards became cardinals, and 
fifty bishops and archbishops. Bologna was at one time the 
great law school of Christendom, and counted no less than 
10,000 foreign students. Padua, the Alma Mater of 
Christopher Columbus, was attended by 18,000 students. 
In the twelfth century Oxford reckoned 30,000 students. 
Paris had, perhaps, a larger number; and as a place of 
general instruction, stood at the head of the universities of 
Europe. 

Religion presided over the erection and government of 
these splendid institutions of learning. Every exercise was 
commenced and terminated by prayer. " The school-rooms 
of the monasteries at Rome and Bologna," writes Archbishop 
Spalding, " were sanctuaries of piety ; the student always 
beheld in them an image of that Immaculate Yirgin, who 
was ever the patroness of Christian scholars, "f 

Each University comprised the four Faculties of Arts, 
Theology, Law, and Medicine. In the Faculty of Arts the 
degrees were simply those of Bachelor and Master. In the 
other faculties the successful candidates, after severe exami- 
nation, could become bachelors, licentiates, and doctors. 
But these degrees were neither conferred nor received for 
the same purpose they are in modern times. " Degrees 
would not," says Dr. Newman, " at that time be considered 
mere honors or testimonials to be enjoyed by persons who 
at once left the university and mixed in the world. The 
University would only confer them for its own purpose ; 
and to its own subjects for the sake of its own subjects.''^: 
All this occurred in the Middle Ages, in the good old 
Catholic times. Now-a-days shallow men write of them as 

* "Essay Contributing to a Philosophy of Literature," by 
B. A. M. 

t "Miscellanea." 

X " Office and Work of Universities," by John Henry New- 



454 Catholicity in the United States. 

the " Dark Ages " — ages which never had any existence 
save in their own unenlightened skulls and diseased imagi- 
nations !* 



RISE OF CATHOLIC COLLEGES IN AMEEICA. 

The spirit of faith which created Paris and Oxford did 
not fail to lead the way in the work of higher education in 
America. The Jesuits had founded a college at Quebec 
several years before Harvard College — the oldest Protestant 
institution in the United States — was established in New 
I England. " Its foundation was laid," writes Bancroft, 
" under happy auspices in 1635, just before Champlain 
passed from among the living ; and two years before the 
emigration of John Harvard, and ona year before the 
General Court of Massachusetts had made provisions for a 
college."")" 

In the English colonies, a Catholic college was out of the 
question. The penal laws, like watch-dogs of ignorance 
and fanaticism, prevented any such rash undertaking. But 
there was one exception. During Governor Dongan's term 
of office, three Jesuit Fathers profited by their brief stay 
to open a college at New York. The Catholic element, 
however, was too weak to support it. Of this we may 
judge by the following paragraph from a letter written by 



* Speaking of the effects of the so-called Reformation on the 
English Universities, the Protestant Warton writes : " At Oxford 
the public schools were neglected by the professors and pupils, 
and allotted to the lowest purposes. Academical degrees were 
abrogated as an ti- Christian. Reformation was turned into 
fanaticism." Anthony Wood, writing in 1563, tells us there were 
only three divines in Oxford University capable of preaching a 
sermon. And with such facts staring them in the face, ignorant 
editors and preachers have the lying audacity to tell us that 
Protestantism and learning began together ! It is time that this 
repetition of fiction would stop. 

t "History of the United States," Vol. III. 



The Catholic Colleges. 455 

the bigoted Jacob Leisler to the Governor of Boston in 
1689 : " I have formerly urged,'' he writes, " to inform 
your Honr. that Coll. Dongan, in his time did erect a Jesuite 
colledge upon Cullour to learn Latin e to the judges West. 
Mr. Graham, Judge Palmer, and John Tudor did contribute 
their sons for some time, but noboddy imitating them, the 
colledge vanished."* 

Several years after the Revolution, Bishop Carroll found- 
ed Georgetown College. Some time later, St. Mary's Col- 
lege, Baltimore, was established. It was chartered in 1805.f 
Mount St. Mary's, Emmittsburg, stands next in point of age. 
In 1809, Fathers Fenwick and Kohlman, of the Society of 
Jesus, opened a collegiate school in New York. It soon 
acquired such reputation, " even among Protestants, that Gov- 
ernor Tompkins, afterwards Yice-President of the United 
States, thought none more eligible for the education of his 
own children, and ever afterwards professed towards its presi- 
dent the highest esteem.";}: The burden of carrying on the 
college, however, soon became too weighty, and in 1813, the 
Fathers retired from its direction. St. Mary's College, near 
Lebanon, and St. Joseph's College, Bardstown, Kentucky, 
began their work in the early part of this century, and were 
the pioneer Catholic colleges in the Mississippi Valley. St. 
Louis University was founded in 1829. St. Joseph's Col- 
lege, near Mobile, and St. Xavier's College under the name 
of the Atheneum began — the first in 1830, the second the 
following year. In 1839, St. Mary's College, Wilmington, 
Delaware, was founded. f St. John's College, Fordham, 1ST. 
Y. ; the College of the Holy Cross, Worcester, Massachusetts ; 
and the University of Notre Dame, Indiana, arose between 
1840 and 1850. In 1851, Santa Clara College was founded on 
the Pacific coast. During the last quarter of a century our 
collegiate institutions have multiplied in numbers with 



* Dr. E. B. O'Callaghan's "Doc. Hist, of N. Y.," Vol. II. Bayley's 
"Hist, of the Cath. Ch. on N. Y. Island." 
t Since suspended. 
\ Quoted by De Courcy in his " Cath. Ch. in the U. S." 



456 Catholicity in the United States. 

unequalled rapidity. There are at present (1876) in the 
United States seventy-five Catholic Colleges and Semi- 
naries, with powers to confer degrees. 

We will now give brief sketches of a few of the more 
remarkable of those institutions. 



(1). Georgetown College, D. C. 

This is the oldest and most venerable Catholic seat of learn- 
ing in the United States. It was founded by Bishop Carroll, in 
1789, and two years later opened its halls to students. At first 
it was simply a preparatory school. "In those days," says the 
record, "the scholars did not board in the college, and the 
teachers received salaries." The first student was William 
Gaston, of North Carolina, who was indebted to the college 
"on account of board for £5 155." It need not be stated that 
the celebrated man discharged that and all other debts to his 
God and his country. No poet, painter, or philosopher could 
have selected a place more picturesque, and in other respects 
better adapted for a college than the suburbs of Georgetown. 

Tradition has preserved the details of Washington's visit to 
Georgetown. The little college was yet surrounded by a white- 
washed paling fence, when the Father of his Country arrived 
on horseback, without suite and unattended. He led his horse 
to the simple enclosure, and was first received by the late Rev. 
William Matthews, then a young professor. The Fathers gave 
him a most cordial welcome. On visiting the whole establish- 
ment, Washington expressed his admiration at the magnificent 
view which the heights of Georgetown enjoy; but, as it was 
winter, and an icy breeze made the party shiver, the great 
General observed that they had to purchase the beauties of nat- 
ure in summer by the winter's storm. 

In the fall of 1801, the standard of studies was raised, and 
Georgetown became a college. In May, 1815, James Madison 
being President of the United States, the college was elevated 
by act of Congress to the rank of a university. Shortly after 
this date, the Jesuit Fathers took formal control of the institu- 
tion, for up to this they were often assisted by other clergy- 
men. Its prosperity dates from this point. In 1843, the astro- 
nomical observatory was erected. The medical department 
was opened in May, 1851, and the law department in October, 
1870. 



The Catholic Colleges, 457 

The college contains a splendid library of 30,000 volumes; a 
botanical conservatory; and a well-filled and tastefully arranged 
cabinet of mineralogy and geology. The total number of gradu- 
ates is 786. Of these, 354 belong to the arts, 571 to the medical, 
and 61 to the law departments. The present number of stu- 
dents is 280 ; professors, 40. The College Journal is a monthly 
conducted by the students. Georgetown University has had 
twenty-two presidents. The first was Father Robert Plunkett, 
S.J. ; among the others were Louis Dubourg, afterwards Bishop of 
New Orleans; Leonard Neale, afterwards Archbishop of Balti- 
more ; and Benedict J. Fenwick, afterwards Bishop of Boston. 
Among the distinguished professors of Georgetown may be 
mentioned Fathers Wallace, Kohlman, Secchi, Ward, Fulton, 
and Sumner — all authors in some department of science or lit- 
erature. The present president, Rev. Patrick F. Healy, S.J., 
was born in Georgia, in 1834, and graduated at Holy Cross Col- 
lege, Worcester, in 1850. He entered the Society of Jesus the 
same year; made his course of philosophy and theology in 
Rome and Belgium; held a professorship for several years at 
Georgetown, and was appointed president of the university in 
1873. 

(2). Mount St. Mary's College, Emmittsbubgt, Md. 

In its early days, no other institution exercised such a pow- 
erful influence on the destiny of the Catholic Church in the 
United States as Mount St. Mary's College. It is the Alma 
Mater of some of our greatest prelates. This seat of learning, 
situated at the foot of the Blue Ridge Mountains, in Frederick 
county, Maryland, about fifty miles from Baltimore, was founded 
in 1809, by Rev. Mr. Dubois, afterwards Bishop of New York. 
An ecclesiastical seminary at first, it gradually assumed the 
scope of a general college. The early college was simply a log- 
building. All its beauty was within its wooden walls, in its 
president, Dubois, its "guardian angel," Brute, and its stu- 
dents. In the summer of 1826, Faculty and students took pos- 
session of the new edifice. During the presidency of Rev. Dr. 
Purcell (now the venerable Archbishop of Cincinnati), the col- 
lege was chartered, and empowered to confer degrees, in 1830. 
It is strictly a Catholic college. Since 1851, all students entering 
its halls must be willing to be instructed in the doctrines and 
practices of the Catholic Church. Among the graduates of 
Mount St. Mary's are ten or twelve Bishops and Archbishops. 
Of these are his Eminence Cardinal McCloskey, Archbishop 



45 8 Catholicity in the United States. 

Hughes, and Archbishop Purcell. The present president of this 
famous college is Rev. John McCloskey, D.D., a native of 
Brooklyn, N. Y. 

(3). St. Louis University, St. Louis, Mo. 

St. Louis University is the oldest Catholic institution in the 
Mississippi Valley with the rank and privileges of a university. 
It was founded in 1829, by the Fathers of the Society of Jesus, 
and three years later was incorporated by an act of the State 
Legislature. Among its founders was the celebrated Indian 
missionary, Father De Smet, who helped to build it with his 
own hands, and who was its first treasurer. It possesses an 
excellent library of 16,500 volumes, a complete philosophical 
and chemical apparatus, and a valuable museum. The total 
number of graduates is 174; present number of students, 353; 
and professors, 17. Among its professors is Rev. Walter H. Hill, 
S.J., author of, perhaps, the best Catholic treatise on Logic 
and General Metaphysics in the English language. The Rev. L. 
Bushart, S.J., a native of Belgium, is president of the uni- 
versity. 

(4). St. Joseph's College, Spring Hill, Ala. 

St. Joseph's College, Spring Hill, near Mobile, Alabama, was 
founded in 1830, by the Right Rev. Dr. Portier. It was trans- 
ferred to the Society of Jesus in 1834, and two years subse- 
quently it was incorporated, with all the rights and privileges of a 
university. Pope Gregory XVI. granted it the power of con- 
ferring the degree of D.D. It possesses a good museum and 
geological collection, and a library of about 5,000 volumes. The 
students number 120, with 20 professors. In 1869, the college 
was destroyed by fire, and everything lost — library, museum, 
list of graduates, etc. It has been rebuilt on a much better 
plan. The president is Rev. Father Baudequin, S. J. 

(5). St. Xavter's College, Cincinnati. 

This institution was founded in the fall of 1831, by the Right 
Rev. E. D. Fenwick, D.D., under the name of The Atlieneum. 
In 1840, Archbishop Purcell (then Bishop) transferred it to the 
Fathers of the Society of Jesus, and two years later it was incor- 
porated and granted the usual privileges of a university. It 
has a library of 14,000 volumes; a good museum, containing 
amongst other collections specimens in conchology, geology, and 



The Catholic Colleges. 459 

mineralogy. The total number of grad uates is 230 ; present num- 
ber of students, 250; professors, 17. Among its distinguished 
professors, at various periods of its history, were Rev. W. H. 
Hill, S.J., Rev. P. F. Grarashe, S.J., and Rev. John De Blieck, 
S.J. 

Rev. Edward A. Higgins, S.J., the accomplished President of 
St. Xavier's, is a Kentuckian by birth, and received his early 
education at St. Joseph's College, Bardstown, Ky. In 1854, he 
entered the Society of Jesus, and after the usual term of noviti- 
ate, study, and teaching, was ordained priest. He was appointed 
to his present position in 1874. 



(6). St. John's College, Fordham, New York City. 

This is the oldest, and, in many respects, the most famous 
Catholic seat of learning in the Middle States. It was founded 
by Archbishop Hughes in 1841 ; and was opened in the summer 
of that year, under the direction of the secular clergy . At first, 
it was named " Rose Hill College," after the estate on which it 
is built. 

St. John's College was committed to the charge of the Jesuit 
Fathers in 1845 ; and in the spring of the following year it was 
raised by the Legislature to the rank of a university. It has 
within its gift each and every university degree. Among the 
Presidents of St. John's were the following distinguished men : 
His Eminence Cardinal McCloskey, the first president ; Am- 
brose Manahan, D.D., author of the "Triumph of Catholicity"; 
Archbishop Bayley, of Baltimore; and the eloquent Father Lar- 
kin, S. J., a fellow-student of Wiseman and Lingard, and the pre- 
ceptor of the present honored president. 

The college possesses a valuable library of 20,000 volumes, in- 
cluding a large number of rare works on Oriental literature ; a 
very interesting museum, which, among other collections, em- 
braces a mineral ogical cabinet of about 2,000 specimens; a well- 
arranged geological collection of 5,000 specimens; and a garden 
and green-house, which afford many advantages to the botani- 
cal student. 

The total number of graduates is 381 — 345 in course, and 36 
honorary. Of the 345 graduates in course, 219 follow profes- 
sional careers, and 92 embraced the clerical state. Bishop Rose- 
crans, of Columbus, Ohio, is a graduate of 1847. Among those 
who received the honorary degree of LL.D. from St. John's Col- 



460 Catholicity in the United States. 

lege are O. A. Brownson, the distinguished Catholic writer and 
philosopher; E. B. O'Callaghan, the eminent historian; Gen. 
Thomas Francis Meagher ; Gen. Martin T. McMahon ; Hon. Rich- 
ard O'Gorman; Hon. John McKeon; Senator Francis Kernan; 
and John Savage, the poet. 

The 'majority of the old clergy of New York Diocese were edu- 
cated at St. John's by the Jesuit Fathers. Among the profes- 
sors at that time were men of more than marked excellence, who 
taught theology from their own manuscripts. Foremost among 
them was the lamented Father Maldonado, S. J., ex-Rector of the 
University of Salamanca. This profound scholar died three 
years ago at Woodstock, when on the eve of retiring from his 
office of professor, in order to devote the remainder of his days 
to the work of preparing his magnificent course of theology for 
the press. 

There are many interesting items connected with the beauti- 
ful grounds of this institution. The Bronx River is historic. 
The college infirmary was for one night the head-quarters of 
Washington. The grand old gnarled willow tree before the col- 
lege entrance is famous, tradition asserting that the Father of 
his Country, during the Revolutionary war, tied his horse to it. 
In fact, it is veritable " Centennial " ground. The stately elms 
under which the annual commencements take place are more 
than a century old. They are offshoots from the estate of Holy- 
rood, belonging to the Scottish family of the Sterlings. 

Among the distinguished professors at St. John's, not already 
named, were Rev. A. J. Thebaud, S.J., author of the "Irish Race " 
and " Gentilism"; Rev. L. Jouin, S.J., an eminent linguisist and 
scientist, and author of a "Mental and Moral Philosophy" in 
Latin; Rev. J. Moylan, S.J., controversial lecturer at the Gesu, 
Montreal; Right Rev. F. P. McFarland, late Bishop of Hartford; 
and Right Rev. Dr. Conroy, Bishop of Albany. The last two 
were professors in the early days of the college. 

When the late civil war broke out, four priests, at the call of 
Archbishop Hughes, left St. John's College to serve as regiment- 
al chaplains. They were Rev. Fathers O'Reilly, Tissot, Quillet, 
and Nash. Thousands of brave officers and soldiers, veterans 
of the army, will recall the devotedness and heroism of these 
Jesuits. 

The President of the college, Rev. Frederick William Gockeln, 
S. J., a venerable man, an accomplished scholar, and an eminent 
educator, was born in Westphalia, Prussia. He entered the Society 
of Jesus in his twentieth year, and made his studies chiefly in Can- 



The Catholic Colleges, 461 

ada and France. Ordained in the latter country, he returned to 
the United States, and for many years filled the responsible 
charges of professor, prefect of studies, and vice-president in va- 
rious colleges of the Society. In 1874, he was elected to his pres- 
ent position. 

Though but a third of a century in existence, St. John's Col- 
lege already wears the honors of age. " Esto peiyetua." 

(7). University of Notre Dame, Indiana. 

This institution was founded by the Very Rev. Edward Sorin, 
C.S.C. and the Congregation of the Holy Cross, in 1842. Two 
years subsequently it was chartered by the Legislature of Indi- 
ana, with all the rights and privileges of a university. It may 
be said, with truth, that its growth and the sphere of its useful- 
ness have kept pace with the progress of years. It possesses a 
museum, quite varied and extensive, embracing 4,000 species 
and over 10,000 specimens of birds and quadrupeds stuffed, and 
lithographed; besides upwards of 14,000 specimens of plants, 
both native and foreign. There is also a respectable and rapidly 
increasing geological collection, especially rich in Colorado and 
Lake Superior specimens. In addition to these, there is a fine 
selection of Indian, Chinese, and other curiosities. The library 
contains 15,000 volumes. The total number of graduates is about 
500; present number of students, 358; and professors, 40. The 
Notre Dame Scholastic is a weekly conducted by the students. 

Among the professors of this institution who have been, more 
or less, eminent as men of letters are : Rev. N. H. Gillespie, C.S.C, 
late editor of the Ave Maria ; T. E. Howard, M.xA., author of 
"Essays on Politeness and Education," and other works; Rev. 
A. Louage, C.S.C, author of " Ancient Literature," etc. ; J. A. 
Lyons, M.A., author of the "American Elocutionist," etc.; Rev. 
Michael Mullen (" Clonfert ") ; A. J. Stace, M.A. ; Rev. J. M. J. 
Graham; H. J. Zander; and Gardner Jones, LL.D. 

Rev. Patrick J. Colovin, C.S.C, the young and learned Presi- 
dent of Notre Dame University, was born in London, Canada, 
in 1840. He was educated in the College of St. Laurent, near 
Montreal; entered the Congregation of the Holy Cross; was 
ordained priest; filled professors' chairs in philosophy and the- 
ology; and in 1875 was elected to his present position. 

Notre Dame is young, and is situated, comparatively speaking, 
in a new country. Yet, its course of studies is very high — its 
record most honorable. The enlightened enterprise and religi- 
ous spirit of its conductors deserve no common praise. The Uni- 



462 Catholicity in the United States. 

versity is especially dedicated to the Blessed Virgin. Evidently, 
it is destined to become one of the greatest Catholic seats of 
learning in the United States. 

(8). Villanova College, Pennsylvania. 

This is the oldest Catholic College in Pennsylvania. It was 
founded by the Augustinian Fathers in 1842, and six years sub- 
sequently was incorporated and empowered to confer degrees. 
It is situated in a pleasant country place, eleven miles from 
Philadelphia. It possesses a well-selected library of about 10,- 
000 volumes. JThe Alumni number 49 ; students, 95 ; professors, 
14. The president is Be v. Dr. Middleton, O.S.A. 

(9). College of the Holy Cross, Worcester, Mass. 

This College — the oldest Catholic seat of learning in New 
England — was founded by the Right Rev. Benedict J. Fenwick, 
D.D., S.J., Bishop of Boston, in the summer of 1843. It is con- 
ducted by the Fathers of the Society of Jesus. The bigoted 
Legislature of Massachusetts for a third of a century, refused to 
grant it a charter. It was only in 1865 that it was empowered 
to confer degrees. Holy Cross possesses a library of 11,000 vol- 
umes, and a good geological collection. The number of stu- 
dents is 160; professors, 16. Rev. J. B. O'Hagan, S.J., the Pres- 
ident, was born in Ireland in 1826. Entering the Society of 
Jesus, he made his studies in Belgium; served as one of the 
chaplains during the whole of the late civil war ; and was 
elected to his present position some time ago. This college is 
exclusively Catholic. 

(10). College of St. Francis Xavter, N. Y. City. 

This well-known institution was founded in 1847, by the 
Fathers of the Society of Jesus. Thirteen years subsequently 
it was incorporated, and empowered to confer degrees. It pos- 
sesses a good museum, philosophical apparatus, collections for 
the study of natural science, and a library of 16,000 volumes. 
The Alumni number about 300; students, 400; professors and 
tutors, 33. Among the members of the faculty who are eminent as 
men of letters, scholars, or educators, are Rev. A. J. Thebaud, 
S.J. ; Rev. Joseph Shea, S.J., formerly President of St. John's 
College, Fordham; and Rev. John A. Treanor, S.J., the Vice- 
President. The President, Rev. Henry Hudon, S.J., is a native 
of Canada. St. Francis Xavier's is a day-college. 



The Catholic Colleges. 463 

(11). Santa Clara College, California. 

This is the oldest Catholic College on the Pacific Coast. It 
was founded by Rev. John Nobili, S. J., in 1851, in the beautiful 
valley of Santa Clara. Four years later it was incorporated, and 
empowered to confer degrees. It possesses a complete philo- 
sophical apparatus ; a library of 12,000 volumes ; a large collection 
of specimens for the study of geology, mineralogy, and conchol- 
ogy, and a good chemical laboratory. A monthly magazine, 
called The Owl, is conducted by a society of the students. The 
total number of graduates is 46; present number of students, 
225 ; and professors, 26. Santa Clara is under the direction of the 
Society of Jesus. Rev. A. Varsi, S.J., the President, is a native 
of Sardinia, and a ripe and finished scholar, who made his stud- 
ies at the Universities of Paris and Louvain. During the eight 
years that the College has been under his management it has 
greatly prospered. 

(12). Manhattan College, N. Y. City. 

This is the chief educational establishment of the Christian 
Brothers in this Republic. It was first opened as an academy 
about 1853, and ten years subsequently was raised to the rank of a 
College, and empowered to confer degrees. Its growth and 
marked success have been principally due to the learning 
and administrative ability of Rev. Brothers Patrick, Paulian, and 
Ambrose. Manhattan possesses a fine museum; several care- 
fully arranged collections for the study of natural science; 
and a library of about 7,000 vols. The study of the fine arts 
receives much encouragement. The Alumni number about 60; 
the students about 200; and the faculty, 16. The Director of 
the College, Rev. Brother Anthony, is an American by birth, 
and an accomplished educator. 

(13). Seton Hall College, New Jersey. 

This, the only Catholic College in New Jersey, was founded in 
1856 by the Most Rev. J. Roosevelt Bayley, then Bishop of New- 
ark. In 1861 it was incorporated, and empowered to confer de- 
grees. Seton Hall is conducted by secular priests and lay pro- 
fessors. The students of the College, and of the seminary con- 
nected with it, number about 166. Right Rev. M. A. Corrigan, 
the President, is Bishop of Newark, a native of New Jersey, and 
one of the youngest, most active, and laborious prelates of 
America. 



464 Catholicity in the United States. 

(14). Rock Hill College, Maryland. 
This institution was commenced as an academy about fifty 
years ago. In 1857, it passed into the hands of the Christian 
Brothers, who gave it such an impulse that it soon grew into a 
College, and as such was chartered and empowered to confer 
degrees in 1865. Rock Hill has a good philosophical apparatus ; 
a well-selected cabinet for the study of geology and mineralogy; 
a library of about 5,000 volumes, and one of the very best herba- 
riums in the country. The total number of graduates is 80; 
present number of students about 165; and professors and 
tutors, 20. Among the faculty of this College, many of whom 
are men of marked ability, is Rev. Brother Azarias, the author 
of "An Essay -Contributing to a Philosophy of Literature." 
Rev. Brother Bettelin, the President, is a native of Ireland, a 
brother of Rev. Brother Justin, the provincial of the Order in 
California, and a man of much administrative ability. Rock 
Hill bids fair to become one of the real colleges of the future. 

(15). La Salle College, Philadelphia. 
This College was founded by the Christian Brothers in 1862, 
and chartered the following year. It possesses a museum, and a 
library of 5,000 volumes. The total number of graduates is 29; 
present number of students, 200 ; professors, 15. The President 
is Rev. Brother Joachim, the oldest Christian Brother, according 
to the time of admission, in the United States. He was the 
first person received into the first novitiate opened by the 
Brothers at Baltimore. 

Looking back at the work accomplished by our colleges, 
I think, we have reason to be very grateful, rather than to 
complain. With their resources they have done well. Cath- 
olic millionaires are few, but fewer still are those w T ho 
endow colleges. We know one Protestant college that pos- 
sesses a larger number of scholarships than the majority of 
the Catholic colleges together.* This is not as it should be. 
Kicli Catholics should take a noble pleasure in endowing 
colleges, in founding scholarships and prizes. According 

* To inform myself on this head, I have carefully looked over 
nearly all the published Catalogues of the Catholic and Prot- 
estant Colleges of the United States. At present, there are 545 
degree-giving institutions in this country. It may be of in- 
terest to note how they increased during the last century, or 
more. In 1700, there were three colleges; in 1776, there were 
nine; in 1800, there were twenty-six, and in 1876. there are 545. 



The Catholic Colleges. 465 

to their means, our Catholic Colleges have done much to 
elevate the standard of instruction. They teach the classics 
with far more thoroughness than is done in sectarian 
institutious ; while their facilities to give a literary and sci- 
entific training to students, is quite equal to anything the 
secular colleges can offer. 

CATHOLIC EDUCATION IN CANADA. 

In an educational point of view, the Catholics of Canada 
— our neighbors on the north — enjoy advantages which we 
would gladly possess. They have a well-organized Catholic 
school system which gets its due share of the public fund 
for educational purposes. They have also their academies, 
colleges, seminaries, and to crown all, a Catholic University. 
The most noted of these institutions are Yilla Maria, at 
Montreal, an academy under the direction of the Sisters of 
the Congregation of Notre Dame, for the education of 
young ladies ; Ottawa College, conducted by the Oblate 
Fathers ; the Ecclesiastical Seminary of St. Sulpice, Mon- 
treal ; and Laval University, Quebec. 

Laval University. 

This seat of learning, the only Catholic University in Canada, 
was founded in 1852 by the Seminary of Quebec, which was 
itself founded in 1663 by Mgr. Laval, the first Bishop of Canada. 
Laval University was empowered, by Royal Charter, to confer 
degrees in arts, science, law, and medicine. The Holy See 
gave it the privilege of conferring degrees in Theology. It has 
several of the finest museums and collections for the study of 
science in America, besides a complete philosophical apparatus, 
chemical laboratory, herbarium, splendid gallery of painting, 
and a library of 55,000 volumes. The graduates number, 660; 
students, 200; and professors, 26. Among its distinguished profes- 
sors have been the Abbe Ferland, author of Cours cPHistoire du 
Canada; Rev. Dr. B. Paquet, author of Le Liberalisme ; Rev. 
Dr. Begin, author of La Primaute et V Infaillibilite du Souverain 
Pontife; Abbe Laverdiere, editor of Relations des Jesuites ; Judges 
Morin, Cremazie, and others. Very Rev. Thomas E. Hamel, 
M.A.,V.G., Rector of the University, is a native of Quebec, and 
was born in 1830. For several years he made a special study of 
science in France. 



* CHAPTEK V. 

THE CATHOLIC ECCLESIASTICAL SEMINARIES. 

THE COUNCIL OF TRENT AND SEMINARIES — HISTORICAL SKETCH — 
SEMINARY OF ST. SULPICE — SEMINARY OF ST. CHARLES BORROMEO— 
ST. VINCENT'S SEMINARY — MOUNT ST. MARY'S OF THE "WEST — 
SEMINARY OF OUR LADY OF ANGELS — ST. JOSEPH'S SEMINARY. 

Ecclesiastical seminaries are colleges for the education 
of the clergy. The Council of Trent, by its eighteenth 
chapter, twenty-seventh sessions, commands the establish- 
ment of seminaries in every diocese in Christendom, giving 
to each Bishop authority over the professors, and making 
the expense of educating ecclesiastics a charge on the 
faithful. 

The foundation of the first Catholic seminary in the 
United States carries us back to the year 1791. In the sum- 
mer of that year, the Rev. Mr. Eagot opened the Semi- 
nary of St. Sulpice in Baltimore. Mount St. Mary's Semi- 
nary, Emmittsburg, comes next in point of time, being 
founded by Father Dubois in 1809. The saintly and 
learned Father David" (afterwards Bishop) founded St. 
Joseph's Seminary, near Bardstown, in 1811. The new in- 
stitution was commenced in a small log-cabin, as were many 
of the other primitive seminaries. The first seminary of 
the Priests of the Mission was at the Barrens, Perry county, 
Missouri, and was opened in 1818. "It became," writes 
Dr. R. PI. Clarke, " the Alma Mater of many of the best 
educated Catholic youth of the Southwest, and the fruitful 
mother of priests and bishops." The learned Francis 



* Father David was the first clergyman in the United States who estab- 
lished the salutary exercises called spiritual retreats. It was his custom to 
give four retreats a year to each of his congregations. — "Lives of the De- 
ceased Bishops," Vol. I. 

(466) 



The Catholic Ecclesiastical Seminaries. 467 

Patrick Kenrick, Bishop of Philadelphia, established the 
Seminary of St. Charles Borromeo in 1838. Five years 
later, the Fathers of the Congregation of the Mission 
founded St. Yincent's Seminary at Cape Girardeau, Mis- 
souri. For over a third of a century the old seminary at 
Fordham, ~N. Y., under the charge of the Jesuit Fathers, 
trained many of our ablest and most zealous priests. In 
1851, Mount St. Mary's of the West was opened by Arch- 
bishop Purcell ; and four years after, the Seminary of St. 
Francis de Sales was founded near Milwaukee. Our Lady 
of Angels at Niagara Falls began its honorable career in 
1856 ; and St. Joseph's Seminary at Troy, N. Y., was for- 
mally opened by Archbishop Hughes in 1864. To-day, 
there are thirty-three Catholic theological seminaries, with 
twelve hundred and seventy-three ecclesiastical students. 
Eighty- six years ago, the Catholic Church did not possess 
even one such institution in the United States. 

"We here present brief sketches of a few of the more 
prominent seminaries in the United States. 

(1). Seminary of St. Sulpice, Baltimore, Md. 

As already stated, this is the oldest Catholic institution of the 
kind in the United States. It was founded by Rev. Francis 
Charles Nagot, S. S. , and three priests of the Society of St. Sul- 
pice, in 1791. On his arrival, Rev. Mr. Nagot at once "bought 
an inn with four acres of ground for the sum of 850 pounds 
Maryland currency," and without delay opened his seminary. In 
1806, the collegiate department, under the title of St. Mary's 
College,* was raised to the rank of a university by the Mary- 
land Legislature ; and, in 1822, the Holy See conferred upon 
the seminary the rank of a Catholic University, with power to 
grant degrees in theology and the sciences. This venerable 
seminary occupies a central position in Baltimore, and is one 
of the attractions of the ' ' Monumental City. " 



* St. Mary's College was closed in 1852. Loyola College, under the 
Jesuit Fathers, may be regarded as its successor. 



468 Catholicity in the United States. 

(2). Seminary of St. Charles Borromeo, Overbrook, Pa. 

This institution was founded by the learned and zealous 
Francis Patrick Kenrick, D.D., coadjutor Bishop of Philadel- 
phia, in 1838. During the same year, it was empowered to con- 
fer degrees. It possesses a very complete collection of Pon- 
tifical medals from the earliest times to the last of Pius IX. 
But three are missing. The library contains 9,500 volumes. 
The present number of students is 122 ; 'professors, 7. Among 
the members of the Faculty is Very Rev. James A. Corcoran, 
D.D., the distinguished theologian, and editor of the "American 
Catholic Quarterly Beview." Of the eminent professors who 
taught in this institution, we can name the two Archbishops 
Kenrick ; Bishops O'Connor, Domenec, Amat, O'Hara, and 
Shannahan. The Rector of St. Charles Borromeo is Y. Rev. 
Charles P. O'Connor, a native of Wilmington, Delaware. The 
seminary building, which is at Overbrook, about five miles 
from Philadelphia, is pronounced by competent judges to be 
one of the finest educational structures in this Republic. 

(3). St. Vincent's Seminary and College, Cape Girar- 
deau, Mo. 

This seat of learning was established by the Priests of the 
Congregation of the Mission, in 1840. The following year it 
was empowered to confer degrees. It possesses a fine cabinet, 
and a library of 5,000 volumes. The total number of graduates 
is about 75; present number of students, 145; and professors 
and tutors, 13. Among its presidents and professors at various 
times were the following prelates: Rosati, Odin, Timon, Do- 
menec, Amat, and Ryan of Buffalo. The Rector, Rev. J. W. 
Hickey, is a native of West Virginia. 

(4). Mount St. Mary's of the West, Cincinnati, Ohio. 

This Seminary was founded by Archbishop Purcell, in 1848, 
and three years later it opened its doors to students.* Dr. Pur- 

* The site of this institution was generously donated by Patrick Considine. 

The chief contributors to the erection of the edifice were : 

R. Springer, $35,000 

James & John Slevin, .... 25,000 

S. S. Boyle, 16,000 

Patrick Rogers, 10,000 

Mrs. Ann Corr, 6,000 

Mrs. Potter, 5,000 

Let these respected names be handed down to posterity as worthy of honor 

and imitation. 



The Catholic Ecclesiastical Seminaries. 469 

cell had been for eight years the honored President of Mount 
St. Mary's, Emmittsburg ; and when he went West, he brought 
the name with him. This younger Mount St. Mary's is situated 
on one of those western hills commanding a panoramic view of 
Cincinnati and the surrounding country. It was empowered to 
confer degrees in 1856. No Record of the graduates has been 
kept. The present number of students is 105 ; professors and 
tutors, 20. The library contains 15,000 volumes, and is an honor 
not only to the Seminary, but to the West. It contains some very 
rare works. Among others, three ancient Bibles, one printed 
in Low German about 1470; another in High German, in 1483; 
and the third, a Latin edition of 1480. There are 60 volumes of 
Palme's edition of the Bollandists' "Acta Sanctorum," 217 vol- 
umes of Migne's complete edition of the Latin Fathers ; and the 
sermons of St. Peter Damian in MS. of the fourteenth century. 
Among its presidents and professors, Mount St. Mary's of the 
West numbered, at different times, Bishop Rosecrans, Bishop 
Quinlan, Rev. Donald X. McLeod, Rev. William Barry, General 
John Scammon, Dr. Charles O'Leary, and Rev. James Cal- 
laghan, of the Catholic Telegraph. 

The Rector, Very Rev. Francis J. Pabisch, D.D., LL.D., 
D.C.L., is a native of Austria, a graduate of several of the great 
Roman schools, and a man of extensive and profound knowl- 
edge. He is now (1876) engaged, in connection with Rev. Pro- 
fessor Byrne, in completing his translation of Dr. John Alzog's 
"History of the Church," from the last German edition. 

Mount St. Mary's of the West is established, principally, for 
the Ecclesiastical Province of Cincinnati. 



(5). Seminary of Our Lady of Angels, Niagara Falls, N. Y. 

This institution was founded in the fall of 1856 by Rev. John 
Joseph Lynch, D.D.,C.M., now Archbishop of Toronto, Canada. 
In 1863, it was empowered by the Legislature of New York to 
confer degrees. It has a library of 3,000 volumes; a museum 
and collections for the study of natural science. The total 
number of graduates is 16 ; present number of students, 225 ; and 
professors, 15. The Niagara Index is edited by the students. 
This Seminary is conducted by the Priests of the Congregation 
of the Mission. Very Rev. Robert E. V. Rice, the Rector, is a 
native of Missouri ; completed his studies in Paris, and for the 
last thirteen years has occupied his present position. 



47 'O Catholicity in the United States. 

(6). St. Joseph's Seminary, Troy, K Y. 

St. Joseph's Seminary was founded by Archbishop Hughes in 
the fall of 1864. It is intended chiefly for the ecclesiastical 
province of New York. It possesses a library of 8,000 volumes, 
but no museum. The total number of priests ordained in it, is 
262; present number of students, 133 ; professors, 7 — four Belgi- 
ans and three Americans* Very Rev. Henry Gabriels, S.T.L., 
the Rector, is a native of Belgium ; made his studies at Louvain, 
and has filled his present position since 1871.* 



* More than once it has been remarked to the present writer that the study 
of the English language, in its higher departments, is somewhat neglected in 
certain Catholic Seminaries. In this we cannot see anything to praise or 
admire. There is no good reason why its study, in some form or other, could 
not be continued by each ecclesiastic up to the day of ordination. For the 
American priest, a thorough knowledge of English is scarcely second to a 
thorough knowledge of philosophy and theology. Such, at least, is our 
humble opinion. 



CHAPTER YI. 

EDUCATIONAL REFORMS, AND THE COMING CATHOLIC 
UNIVERSITY. 

DEFECTS OF OUR ELEMENTARY SCHOOLS — FEMALE ACADEMIES — THE 
COLLEGES — DR. BROWNSON'S OPINION — MOKE THOROUGH STUDY OF" 
PHILOSOrHY, HISTORY, AND RELIGION NECESSARY — BALMES' " EURO- 
PEAN CIVILIZATION " — WANTED AN ENGLISH TEXT-BOOK ON PHIL- 
OSOPHY — AMERICAN CULTURE — SMALL COLLEGES — THE COMING 
CATHOLIC UNIVERSITY — WHY IT IS WANTED. 

It is with considerable diffidence that we venture to make 
some remarks under the above heading. Still, the subject 
is one of no slight importance, and the smallest ray of light 
shed upon it should be welcomed. Every thinking person, 
doubtless, has his own peculiar way of viewing educational 
reforms, and matters of that sort. In that connection, there 
are few articles of faith to which all will subscribe. Such 
being the case, our remarks will be made with the more 
freedom, and in a frank and friendly spirit. As our only 
object is to be useful, our suggestions are given simply for 
idiat they are worth. 

DEFECTS OF OUR ELEMENTARY SCHOOLS. 

Our Catholic school system is far from perfection. 'Nor 
is this to be wondered at, considering its recent establish- 
ment in a new country where its enemies vastly outnumber 
its friends and patrons. Among its defects are : (1) Want 
of thoroughly trained teachers; (2) The too frequent 
change of text-books ; (3) Our faith, as a science, is not 
taught with sufficient care, or thoroughness ; (4) The same 
may be said of our language ; and (5) An unwise effort is 
made to teach too many branches within the limits of an 

(471) 



47 2 Catholicity in the United States. 

elementary course. Time will gradually correct these de- 
fects, but the sooner the correction is made the better. 

To remedy the evil at its fountain head, we need the 
establishment of a number of Catholic Normal Schools.* 
How can young men and women become successful teachers 
without long, careful, and thorough training ? Is not this 
the course pursued in the education of the priest, the doctor, 
and the members of all the learned professions % We need a 
good, complete series of Catholic elementary text-books, by 
.some master-hand. They must be made for pupils, not for 
the publisher, or the author. They should be cheap, few 
in number, and small in size. A large elementary text- 
book is a large imposition. It is often too extensive, even 
for the teacher. The pupils never really master it. In 
schools where there are many poor children, the frequent 
change of text-books, which puts the parents to much un- 
necessary expense, is an abuse — a matter of conscience. 
It has neither honesty nor wisdom to commend it. Pupils 
and parents, even the poorest, have some rights as well 
as teachers and publishers. After a good moral char- 
acter, the first qualification of the teacher should he the 
ability to speak, read, and write our language with fluency 
and correctness. Language must be the vehicle of all 
truths, religious and scientific. How can that man teach 
truths who lacks the full command of the only instrument 
that will enable him to communicate them with force, 
dignity, and precision ? 

One of the educational evils of our time and country is 
want of thoroughness. Too many things are taught. Poor 
children are obliged to leave school at an early age ; and 
they frequently leave with a smattering of nearly every- 
thing — the whole of nothing. According to the North 



* There are, we believe, only two Catholic Normal Schools in the United 
States— one at St. Francis, Wisconsin, the other at Baltimore, Md. Some, 
perhaps, may say that in this list we should include the American novitiates 
of the various teaching Orders. These latter may be regarded as a sort of 
semi-normal schools ; but their primary object is to train up true religious. 



Educational Reforms. 473 

American Review* this is the chief defect of the State 
public schools. 

Catholic schools, it seems, have not wholly escaped the 
contagious example. Do our children leave school well 
grounded in the Faith — equally able to explain or to defend 
it? How many can speak, read, and write the English 
language with correctness 1 Can they perform the ordinary 
calculations of business with quickness and accuracy ? Have 
they a clear knowledge of the laws of health, and of the 
history, geography, and government of the United States % 
And if they do not know these things, what do they know % 



The Female Academies. 

The best Catholic female academies of the United States have, 
we believe, reached a very praiseworthy standard of efficiency. 
But who will pretend to say that there is not yet room for im- 
provement ? In regard to studies, it seems, that frequently the 
more useful and practical are forgotten in the race after the 
ornamental. This is not wise. Any system of education for 
woman, which neglects to teach the science of the household, 
must be pronounced defective. ' ' Knowledge of housekeeping," 
writes a gifted and learned lady, ' ' real practical knowledge, is the 
most precious of all accomplishments, and every sensible woman 
will so regard it, and not, in the fashion of the sillier portion, 
degrade it by giving it the name of drudgery, and considering 
it a mark of elegance to be ignorant of household details. It 
is most precious, because, valuable and desirable as are the 
various other parts of a liberal and complete education, this is 
indispensable to almost all women, and nothing will supply the 
want of it. "t 

" The ladies of these latter days 
Too oft neglect old-fashioned ways : 
The thrifty ways their grand dames knew 
How ancient garments to renew ; 
How with elaborate patient care, 
The much-worn stockings to repair, 



* " The chief danger of the system, in our opinion, is the religious objection 
to it ; its chief defect is want of thoroughness." — N. A. Bev. for Jan., 1876. 

tR. V. R., in "Excelsior; or, Essays on Politeness and Education," 
Part II. 



474 Catholicity in the United States. 

By loose-drawn rows of smooth flat darn 

With cotton soft, or even yarn. 

'Tis pity these economic ways 

That won our grand-mammas such praise, 

Are nowadays near set aside, 

By thriftless idleness and pride."* 

The study of moral and intellectual philosophy is now almost 
impossible, except for such young ladies as make a full course 
of Latin, French, or German. On this important subject we 
have no Catholic text-book in English ; and the more shame for 
us!t While no person of sense is anxious to see the country 
filled with female theologians, we believe that a sound, thor- 
ough course of religious instruction is of paramount importance 
in the education of young ladies. To this might be joined, to a 
certain extent, the study of Church History. No young lady 
can learn the history of Catholicity, and what it has done to 
elevate her sex, without feeling an increased love and venera- 
tion for the Church of ages. While this knowledge will tend to 
confirm her faith, it will increase within her the spirit of piety 
and religion. Woman is naturally pious. A woman without 
piety or religion is a monstrosity. 

English literature, apparently, has not become a general study 
even in some of the best academies. I have come to this con- 
clusion after a careful examination of the latest catalogues 
of these institutions. This is to be regretted. It is natural for 
man to love truth and hate error, when he sees the difference 
between them. Study alone can open our eyes to the good and 
beautiful in literature, and put us intelligently on our guard 
against the vile and worthless trash now so common. Now, a 
knowledge of the greatest and best writers of our language and 
their masterly works, cultivates a taste which is likely to be ill- 
satisfied with the frivolous productions of the day. But enough. 
We are aware how easy it is to criticise — to point out defects, real 
or apparent. 

The Colleges. 

The needful, possible, and impossible reforms that might be 
made in our Catholic collegiate system of education is a large 
subject, which has been discussed in many a lengthy article. 
Here, brevity is necessary. We can only suggest. Much that is 
said was, perhaps, said before; but it will bear to be repeated. 
"With the means at our disposal," writes the President of a 



*Ioid. t See note p. 477. 



Educational Reforms. 475 

Catholic college, in a letter before us, "we have not done 
enough." "In most cases that have fallen under our observa- 
tion," remarks the late Dr. Brownson, " the graduates of our 
colleges appear to us very deficient in both mental and moral 
culture, and even in literary attainments and general knowl- 
edge. * * * Except those who enter the priesthood or some 
religious community^ few are ever heard of in the intellectual 
or literary world after leaving college; certainly not in connec- 
tion with Catholicity. We have found, in our thirty years' ex- 
perience as a reviewer, not half a dozen who have remained in 
the ranks of the laity, ready and able to co-operate with us in 
our work of defending Catholicity and the rights of Catholics. 
We do not find them, under the clergy, at the head of Catholic 
movements in our cities, and taking the lead in efforts to ele- 
vate the social position of Catholics, and to vindicate their 
rights. They are not seldom confirmed infidels, or indifferent 
to all religion, with only Catholicity enough to be damned as 
Catholics. Such is the result of our experience ; and we have 
long since placed our hope for religion in our intelligent young 
mechanics and laboring men, rather than in the graduates of 
our colleges." This is strong language — doubtless, too strong. 
It sounds like the roar of an indignant old lion, shaking his 
mane. But the venerable philosopher was certainly not ac- 
quainted with all our college graduates, and, as he himself 
remarks, his " experience may have been unfortunate. " Those 
who will take the trouble to read the chapters in the present 
volume on American Catholic Literature, will find the names of 
not a few graduates of Catholic colleges — laymen who honored 
our religion both in word and work. 

We believe the college course of study in Philosophy, History, 
and Religion should be more thorough. The Catholic young 
man who is deeply grounded in these three branches can 
scarcely ever become indifferent to our holy Faith — still less be- 
come a bad man, or an infidel. Well understood, these form 
a pyramid, to borrow the words of an able writer, so broadly 
based, so strongly and symmetrically built, that it is capa- 
ble of withstanding every kind of assault, and commands 
the homage of the human intellect even when that homage is 
reluctantly given through the perversity of a will obstinately 
determined to resist and oppose the truth. A careful study of 
logic and philosophy is absolutely necessary in order to make 
one expert in detecting and refuting false reasoning, and to arm 
the mind against erroneous opinions, false principles, and the 



476 Catholicity in the United States. 

infidel conclusions of sophistry and pseudo-science. Let his- 
tory be studied more from a Christian stand-point in its relation 
to the great plan of God for the redemption of the human race. 
We really possess no text-book on history which clearly points 
out the action of the Catholic religion upon those peoples whom 
it converted, in educating them into national greatness, devel- 
oping Christian civilization, and stimulating all kinds of noble 
and heroic deeds. This is the only scientific method of study- 
ing history. The student is repeatedly reminded of what pagan 
Greece and Rome did — perhaps of where Timbuctoo is; but of 
Catholicity, and its glorious heroes and history, it frequently 
happens that there is little said. If the study of philosophy 
and history is so essential, what shall we say of the study of 
religion ? It should be as extensive and profound as possible. 
The Catholic graduate should carry aw.ay from his Alma Mater, 
in his mind, a full-shaped picture of Christianity in all its daz- 
zling beauty and grandeur, and ready alike, boldly and bril- 
liantly, to explain its principles, or to defend its honor. 

There is one book which, in our opinion, every Catholic stu- 
dent should be obliged to master before being allowed to take 
the Bachelor's Degree in either Arts or Science. It is Balmes' 
"European Civilization." This is a grand work. It is history 
and philosophy, and theology, and science, and wisdom — all in 
one volume. In our admiration of this noble work, we venture 
to assert that no young man can become thoroughly imbued 
with its teachings, and ever afterwards forget himself to the 
extent of becoming a bad Catholic, or an infidel.* 

It may be asked, How are Catholic students to obtain a course 
of mental and moral philosophy, who are acquainted with the 
English language only? There are many such in the female 
academies, in the commercial departments of our colleges, and 
in medical and law schools. Yet, there is no complete pub- 
lished Catholic text-book in English suitable for these promis- 
ing young people. Until lately, English was almost exclusively 
the language of Protestantism. But it is no longer so, and the 



* Some Catholic Colleges, in our opinion, give the Master's Degree in a sort 
of careless manner. "We think it would be a great improvement to confer 
such honor on no one who would not first undergo a successful examination in 
Balmes' "European Civilization" and Schlegel's "Philosophy of History." 
Certain chapters of Chateaubriand's "Genius of Christianity " might also be 
required. The broad and deep foundations of a Christian education can never 
be too strong. It is a life-long duty to strengthen and repair them. 



Educational Reforms. 477 

time has come for a change ; indeed, it is a sad comment on Cath- 
olic scholarship and enterprise, that we have not at present sev- 
eral such works. It is useless to talk about the advantages of 
the Latin language as a medium of instruction in the science 
of philosophy. There was once a time when Latin was not a 
philosophical language. It was only several centuries after the 
Christian era, that some of the Fathers of the Church succeeded 
in making it a suitable medium for the expression of the truths 
of philosophy. Let the Catholic scholars of to-day do the same 
with English. Let them mould it to meet the wants of Catholic 
philosophy. Its vocabulary is large, capable of expressing the 
nicest shades of thought. We venture to assert, that the man who 
is thoroughly master of both Latin and English, who is equally 
familiar with St. Thomas' Summa, and the Plays of Shakespeare, 
could easily give us an excellent work, in our language, on Cath- 
olic philosophy. Let us have even one by all means. But let 
us not stop there. On every science we should have text-books, 
breathing the spirit of faith, and such only can we have from 
Catholic pens. " A Catholic must be a Catholic in science, his- 
tory, literature, politics, and all social relations, as well as in the 
profession of the creed and the reception of the sacraments." 
But how is he going to be such without books to infuse this 
spirit into him?* 

"The American people," writes Dr. Brownson, "do not stand 
high in the scale of literary culture. We are below any of the 
European nations. We have strong common sense, and have 
made some valuable inventions and discoveries in the useful 
arts ; but if we seek to rise to the higher walks of art, science 
and literature, we must study abroad, for we have no schools,^ 
no associations, that can serve our purpose." What is the cause 
of so much mediocrity, it may be asked ? Certainly not the 
want of natural talent. But this is a new country, cursed, it may 



* To my knowledge, the following are the only works on the subject in 
our language : 

(1). " Father Hill's Elements of Philosophy. 1 ' 

(2). " Father Lounges' Course of Philosophy." 

(3). "Balmes' Fundamental Philosophy." 

The first is not complete, as it embraces only logic and metaphysics. It is 
but right to add, however, that the author, Kev. W. H. Hill, S.J., promises the 
6econd part at an early day — thus furnishing a full course. 

Thesecond named work is entirely too brief to be of much value. The last 
is in two volumes, and is too profound to be recommended as a text-book for 
the use of yonng students. 



47 8 Catholicity in the United States. 

be said, with a multitude of puny institutions, mis-named col- 
leges. There are so many sects in our Republic, and each sect 
has so many colleges, here is the evil, for evil it is ! 

Catholics, unhappily, have been considerably influenced by 
surrounding example, and the result is, we have too many col- 
leges, some of which scarcely deserve the name of high schools. 
These smaller ones actually stand in the way of the really excel- 
lent institutions, retarding the progress of the la/tter, lowering 
the honored name of college. In such a state of things, we need 
not look for higher educational results until that great institu- 
tion of the future shall make its appearance — The Catholic 
University of the United States. 

The Coming Catholic University. 

Accustomed to a confusion of words, many people regard the 
terms College and University as two names for the same thing. 
This is a great mistake. A college, correctly speaking, is equiv- 
alent only to a branch or part of a university. Its object is to 
impart the highest grade of instruction in letters and science. 
A university is an institution of learning in which the whole 
round of letters, arts, and sciences is taught by special profes- 
sors for each branch, which confers degrees in each or all: and 
in which the arts, sciences, law, medicine, and theology are 
taught by their respective faculties. It may consist of an ag- 
glomeration of colleges as in England, or of a sole corporation, 
as is usually the case on the Continent of Europe.* 

"There is not to-day, in the entire country," writes Bishop 
Becker, " a single institution, Catholic, Protestant, or nonde- 
script, entitled to the name of university, in the European sense 
of the word." The time has come for Catholics to lead the way 
— to build up a great university. Surely, six millions of Cath- 
olics can afford to have one university. Bishop Becker gives 
the following sound reasons for the establishment of such an 
institution: 

(1) On the ground of our present numbers and probable in- 
crease ; (2) Because it is as much our duty to provide for the 
highest as it is for elementary education ; (3) Because thereby we 
check that loss to the Church, and gain to the ranks of infidelity, 
which the want of sound scientific instruction and the plausi- 
bility of pretentious scientists, has occasioned and still causes ; 
(4) Because with no higher culture than that afforded by our 

* Bishop Becker in The American Catholic Quarterly Review. 



The Coming Catholic University. 479 

present scattered, imperfect, superficial, and needy colleges, 
we cannot fit out young men to withstand at all points the 
attacks of Buckle, Huxley, Darwin, Mill, etc.; (5) Because our 
students need the stimulus, and our professors the impetus of 
the university system ; (6) Because such system is the best that 
the wit of man has ever devised; (7) Because its existence and 
influence would largely diminish that sciolism and pretence 
which are our educational bane ; (8) Because said establishment 
has been solemnly recommended by the Bishops of our country 
and approved by the Holy See; (9) and finally, Because Al- 
mighty God worlds by means, and we are bound to do our part 
in employing the best means for the preservation and extension 
of the Faith."* 

The Catholic educational system of the United States, like a 
great structure, requires two things to make it complete : (1) 
That the Catholic schools obtain their just share of the education 
funds in each State; this will give a firm foundation to the 
system. (2) The Establishment of the Catholic University will 
be the crowning work — the dome of the grand structure. The 
colleges would still retain their proper rank and place. Some 
would serve as feeders to the University, others as institutions 
occupying a sphere of usefulness peculiarly their own. Heaven 
speed the day when this ideal shall become a living reality ! 



American Catholic Quarterly Review. 



480 Catholicity in the United States. 



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BOOK V. 



CHAPTEK I. 



THE CATHOLIC LITERATURE OF THE UNITED STATES. 

" Literature is the ornament and glory of the Church. I have always remarked that 
it knits its cultivators more firmly to the dogmas of our Faith."— Pope Leo X. 

CATHOLICITY THE GUARDIAN OF LETTERS — THE FATHERS OF THE 
CHURCH— THE MONKS— THE CHURCH AND POETRY — THE FIRST 
HYMN OF CHRISTIANITY — OTHERS— LITERATURE AND TRUTH— ENG- 
LISH HISTORY AN ENGINE OF CALUMNY — COBBETT'S SAYING — 
LITERATURE AND ITS DIVISIONS — THE MISSIONARY PERIOD — VARI- 
OUS EARLY WORKS— AN EARLY CATHOLIC POEM — THAYER— CARROLL 
— DE CREVECG3UR — ROBIN — CAREY. 



CATHOLICITY AND LITERATURE. 

" To the Catholic Church," says Chateaubriand, " we 
owe the revival of the arts, sciences, and of literature."* For 
over fifteen hundred years she has been the guardian of 
literature, the mother of Christian letters. Religion is not 
opposed to literature as the expression of the true, the 
good, and the beautiful. It is only when it becomes the 
vehicle of falsehood and immorality that she condemns it. 
One of the greatest intellects within the gift of humanity, 
and one of the most brilliant ornaments of religion, rose to 
saintship in the path of literary pursuits. Literature was 
the natural mould in which St. Augustine was stamped. f 

* " Genius of Christianity." 

t "Philosophy of Literature," by Brother Azarias. 

(483) 



484 Catholicity in the United States. 

Who were the great writers of the first ages but the 
Fathers and Doctors of the Church — St. Augustine, St. 
Jerome, St. Ambrose, St. Basil, St. Gregory, St. Crysostom, 
St. Columba, the Venerable Bede, and others. During the 
period of the barbarian invasions the lamp of literature 
shone brightly in the monasteries. " The light and life 
which these holy abodes contained," says Balmes, " tended 
to enlighten and fertilize the chaos of the world."* 

St. Columba, prince, monk, and poet, is said to have tran- 
scribed with his own hand three hundred copies of the 
Gospel. The saintly old monk Caedmon is the Father of 
English poetry. He sang of the Creation and the Fall of 
our first Parents, a thousand years before Milton. What 
would we know of the early history of England without 
Bede's " Ecclesiastical History " and the " Saxon Chronicle " 
— the production of monks % Pope Gregory sent over the 
books which formed the first library that England ever 
possessed. This was in 601. f As to Ireland, her early 
and later stock of Christian literature, printed and in manu- 
script, to use the words of Matthew Arnold, " is truly vast. "J 
She possesses the oldest manuscript works of any nation in 
Europe. 

* "European Civilization." 

t Montalembert : ' ' Monks of the West, " Vol. III. Some of these 
precious MS. works still existed in the time of Henry VIII. In 
the library of Corpus Christi College, Cambridge, a Latin MS. 
of the four Evangelists is preserved. According to tradition, 
this is the copy brought over by St. Augustine in 596. What 
return has England made to Rome ? The nation that received 
its first library from Rome, now vainly tries to convince the 
world that Rome is the head-centre of "ignorance and super- 
stition." Bad children always blame their mother. 

\ "The Study of Celtic Literature." The 'paper and vellum MS. 
books in the libraries of Trinity College, Dublin, and the Royal 
Irish Academy would alone fill about 60,000 quarto pages. These 
are all in the Irish language — the remains, or fragments of a 
once noble literature. 

How little the conceited, ill-bred sciolists of our day who 
sneer at the "ignorant Irish," know of those countless pages! 



Catholic Literature of the United States. 485 

"When we come down to the middle ages, what are the 
grand figures we meet in the literary world % 

The habit of the monk at once reappears. We behold in 
those champions of Catholicity the intellectual giants of the 
Ages of Faith — St. Thomas Aquinas, St. Bernard, St. 
Anselm, Duns Scotus, and St. Bonaventure. Who wrote 
that masterpiece of spiritual literature, " The Imitation of 
Christ " % A'Kempis — a monk. 

The Catholic Church is the mother of Christian poetry. 
Her song ceases not. It continues in an unbroken strain. 
It began at the very outset in the sublime song of the Most 
Holy Yirgin, the mother of its Divine Founder, and it has 
continued ever since. The first Catholic poem was the 
Magnificat / its author, the most Holy Mary. Then, we 
have those matchless, those beautiful productions, which 
seem to have been composed in Heaven, though they were 
written on earth — the Gloria in Exeelsis, the Te Deum, 
the Veni Creator /Spiritus, the Jesus Duleis Memoria, the 
Dies Irae, the Stabat Mater, and the Ave Maris Stella. 
All the great poets were either Catholics, or derived their 
inspiration from Catholic sources. Dante, Petrarch, Chaucer, 
Shakespeare, Dunbar, Tasso, Calderon, Vega, Camoens, 
Racine, Dryden, Pope, and Moore were Catholics. 

In short, between truth and literature, between the 
true religion and true literature, there is an essential connec- 
tion. Without the " moral tint " no work can bear upon 
it the seal of immortality. The productions of all illustrious 
authors have become more grand, and pure, and sublime as 
the writers have become more religious. Christian simplicity 
is not at all opposed to thorough and profound erudition. 
God is goodness and simplicity itself, yet He knows all 
things. Learning and literature are necessary, even for the 
defence of the Church. " Pious simplicity, 5 ' wrote the 
great old St. Jerome, " may edify the Church ; but it cannot 
prevent those who by perverse doctrine would undermine 
the temple of God." 

One further remark, and we shall reach our proper sub- 



486 Catholicity in the United States. 

ject. For three hundred years after the so-called Infor- 
mation the literature of our language was almost wholly Prot- 
estant. History, especially, was made an engine of attack 
on Catholicity. To borrow the words of the Count de 
Maistre, it was a conspiracy against truth. " What has not 
lying England dared in history ? " writes the learned Jesuit, 
Father C. H. Stonestreet. " Her Gibbons, her Humes, and 
Smolletts wrote romances in her honor, and called them 
histories.''* In the Protestant historical works of the Eng- 
lish language, William Cobbett has bluntly, but truly said, 
" There are more lies than in the books written in all other 
languages put together." 

Indeed, it may be safely added, that the historical Devil 
himself could scarcely surpass some of these authors in their 
slanderous malignity whenever they had occasion to refer to 
Catholicity. 

This shows the necessity of prudence and judgment in the 
selection of works to read, especially historical works. There 
is wisdom in being choice, very choice in our books. It also 
points out the great importance of an English literature 
distinctively Catholic. What have we done to create such 
a literature in the United States ? The answer to this ques- 
tion will be found in the following chapters. 

LITERATURE— DIVISIONS OF THE SUBJECT. 

Everything written or" printed is not literature. Literature 
may be said to embrace all compositions except those on the 
positive sciences. It is that embodiment of human thought 
and imagination contained in poetry, history, biography, 
fiction, travels, essays, the drama, oratory, criticism, and 
popular religious and scientific works. The distinctive feat- 
ure of literature is that it addresses all men. -It speaks to 
every heart. It " appeals to the sentiments in their widest 
range, from the sphere of simple delight, such as is afforded 
by the fable, the nursery tale, or the popular scientific treat- 

* "The Church the Guardian of Letters."— The Metropolitan, 
Vol. I. 



Catholic Literature in the United States. /\&j 

ise, through all phases of passion to the intense strain of 
terror or pity inspired by tragedy. It enlists the reader's at- 
tention ; it moves him to tears ; it excites him to mirth and 
laughter ; and often while professing only to please, it initi- 
ates him into all the secrets of the heart. * * * The funda- 
mental principle of all literature is that a common humanity 
underlies our individual personalities. What affects one, has 
power, as a rule, to affect all. For each of us is it true that 
he is a stranger to nothing human."* 

For convenience, we shall divide our sketch of the Catho- 
lic Literature of the United States into three periods ; the 
first, or missionary period extends from the earliest times to 
the close of the eighteenth century ; the second comprises 
the first half of the nineteenth century ; and the third covers 
from that to the Centennial Year., It is, perhaps, well to re- 
mark that these chapters are historical rather than critical. 

THE MISSIONARY PERIOD OF AMERICAN CATHOLIC LITERATURE. 
(A.D. 1593—1800.) 

The reader who has carefully perused the foregoing pages 
need not be told what this period was for English-speaking 
Catholics in America. " The oppressed state of the Catho- 
lics," writes J. Gr. Shea, " had prevented the reprint of our 
Bible and other necessary books, so much so that the clergy 
were often compelled to copy even the Missal, and the laity 
any book which they wished to possess. Many old Catho- 
lic families still retain manuscript copies of standard works 
made about that time."f There was no original Catholic 
work published in our language on this side of the Atlantic 
until after the Revolution. Yet, this period produced much 
that is valuable in 'literature. It had its poetry, history, 
travels, and works on religious controversy written by Catho- . 
lies. Father Francis Pareja composed his catechism in the 
dialect of the Yamassees, the first work in any of our Indian 



* "A Philosophy of Literature," by B. A. M. 
t The Metropolitan, Vol II. 



488 • Catholicity in the United States. 

languages that issued from the press, one hundred and 
eighty-three years before the Declaration of Independence 
was signed, and fourteen years before the English had made 
their first permanent settlement on the coast of America.* 
" "When the Pilgrims were yet in Holland, a Peruvian wrote 
in Florida the first of its historical books. Ulloa, the first Span- 
ish Governor of Louisiana, is a well-known name in litera- 
ture. Lescarbot on the coast of Maine, composed his ' Muses 
de la JSTouvelle France ' ; Charlevoix and Lafitau wrote their 
histories on the banks of the St. Lawrence ; there too, and 
on the shores of Lake Huron, Lallemant, Chatelain, and Pa- 
gueneau wrote their ascetical works which France wel- 
comed with joy ; Jogues in the office of the Dutch com- 
mandant at Albany, wrote in Latin of classic purity the 
narrative of his sufferings, which Pome and Austria reprint- 
ed at length."f 

Another mine of historical wealth belonging to this 
period is the rare collection known as the " Jesuit Rela- 
tions.'' While these were chiefly written in Canada and relate 
more immediately to that country,- still they are not with- 
out great interest to the American reader. We could know 
but little of the Indian missions in ~New York, Maine, and 
the North-west were it not for such precious annals. They 
were all written by the Jesuit Fathers, cover periods extend- 
ing from 1611 to 1626, and from 1632 to 1679, and were 
published annually at Paris. " Though the production of 



* " History of the Catholic Missions." Pareja's work was en- 
titled, " Abridgment of the Christian Doctrine." The old Fran- 
ciscan Convent, Florida, in which this work was written, is no^s 
a United States barracks ! 

t The Metropolitan, Vol. II. The chief works written by these 
authors were : 

"Luis de Ore Historia de los Martires de Florida, 16Q4" ; 
Ulloa, ' ' Historical Relation of a Voyage to South America — Noti- 
cias Americanos " ; Lescarbot, "Muses dela Nouvelle France, 
1615 " ; Charlevoix, " Histoire dela Nouvelle France, 1741" ; 
Lafitau, " Moeurs des Sauvages," and other works. 



Catholic Literature of the United States. 489 

men of scholastic training," says Francis Parkman, " they 
are exceedingly simple in style as might be expected of nar- 
ratives written in Indian lodges or rude mission-houses in 
the forest amid annoyances and interruptions of all kinds. 
# * * With regard to the condition and character of 
the primitive inhabitants of North America, it is impossible 
to exaggerate their value as an authority. They hold a high 
place as authentic and trustworthy historical documents. 
The entire series was republished, in 1858, by the Canadian 
government in three large octavo volumes."* 

The "Narrative of a Yoyage to Maryland" {Relatio 
Itineris in Marylandiam) by Father Andrew "White, S. J., 
is another little work of great value and interest. It relates 
to the early missions and settlement of Maryland, and ex- 
tends from 1635 to 1677. The manuscript of this work was 
discovered during the present century, in Rome. About 
the year 1832, the- Rev. William McSherry, S.J., found in 
the archives of the " Domus Prof essa " of the Society of 
Jesus the originals of the manuscripts. These he carefully 
copied, and placed the copies in the library of Georgetown 
College. The facts in this work have been used to advantage 
by various writers, more especially by McSherry in his " His- 
tory of Maryland." It is frequently quoted in the first 
chapters of the present volume. The original was in Latin. 
A well-edited edition was recently published in Baltimore 
in Latin and English, the portion in the former language 
being given verbatim , literatim, et punctuatim, as in the 
original. 

Perhaps the earliest piece of American Catholic poetry in 
our language is the poem of Rev. Father Lewis, S.J., 
written on his " Journey from Patapsco to Annapolis," 
April 4th, 1750. The opening stanzas remind us of the 
first lines of the famous " Canterbury Tales." 



* "The Jesuits in North America." Large extracts from an 
old "Relation " of 1650 may be seen in Spalding's Miscellanea, 
"Catholic Missions of the North-west." 



490 Catholicity in the United States. 

' ' At length the wintry horrors disappear, 

And April views with smiles the infant year ; 

The grateful earth from frosty chains unbound, 

Pours out its vernal treasures all around, 

Her face bedeck'd with grass, with buds the trees are crowned. 

In this soft season, ere the dawn of day, 

I mount my horse, and lonely take my way." 

* * * * * * * 

"Through sylvan scenes my journey I pursue, 
Ten thousand beauties rising to my view; 
Which kindle in my breast poetic flame, 
And bid me my Creator's praise proclaim." 

The following lines at once suggest a resemblance to 
Goldsmith's " Deserted Tillage," though written nearly a 
quarter of a century before that matchless poem : 

" Safe in yon cottage dwells the monarch-swain, 
His subject flocks, close-grazing, hide the plain, 
For him they live — and die to uphold his reign. 
Viands unbought his well-tilled lands afford. 
And smiling plenty waits upon his board ; 
Health shines with sprightly beams around his head, 
And sleep with downy wings o'ershades his bed : 
His sons robust his daily labor share, 
Patient of toil, companions of his care ; 
And all their toils with sweet success are crowned, 
In graceful ranks their trees adorn the ground ; 
The peach, the plum, the apple here are found." 

His triplet on the setting sun is quite beautiful : 

" And now I view but half the flaming sphere, 
Now one faint glimmer shoots along the air, 
And all his golden glories disappear! " 

This poem, as given in The Metropolitan, Tol. IT., 
contains one hundred and thirty-four lines. The revered 
author came to this country in 1749, and was first stationed 
at Bohemia, in Maryland. He was Superior of all the 
missions when the Jesuits were suppressed. It was to him 
that the venerable Bishop Challoner addressed the brief of 
Clement XIT. A considerable number of his sermons are 



Catholic Literature in the United States. 491 

yet in manuscript, in the library of Georgetown College, 
D. C. Father Lewis died, much regretted, in the spring of 
1788. 

The most noted Catholic writer immediately before the 
Revolution was the learned Charles Carroll of Carrollton. 
Some account of his newspaper discussions and style of 
writing may be found in the sketch of his own life, on 
page 172. The only published work of the " last of the sign- 
ers" is his valuable "Journal," printed in Baltimore some 
time after his death. 

Our Catholic literature, subsequent to the Revolution, 
began in controversy, and to controversy it was long con- 
fined. The Rev. John Thayer laid the foundation of our 
home literature in the account of his conversion, published 
about 1783, and frequently reprinted. As a monument of 
our history, no less than a singular instance of God's provi- 
dence, it is worthy of being again given to the public, for 
his style is manly, sincere, and convincing.* 

About the same time, Rev. John Carroll (afterwards 
Archbishop) found it necessary to enter the field of con- 
troversy, and wrote a little work entitled " An Address to 
the Roman Catholics of the United States, by a Catholic 
Clergyman" (Annapolis, 1784). This was a reply to a 
work of his relative, Wharton, who had joined the Episco- 
palians, and now attacked the Catholic doctrine. This 
reply is an admirable defence, worthy of our first prelate, 
in style and treatment. f 

It was an able and triumphant vindication of the Catho- 
lic Church and her doctrines, and one of the very best early 
contributions to American Catholic literature. 

When Rev. John Thayer returned to Boston, in 1790, as 
a Catholic priest, controversies almost immediately ensued. 
The chief one was "Controversy between Rev. John Thayer, 
Catholic Missionary of Boston, and the Rev. George Leslie, 
Pastor of a Church in Washington, K H." (1790). 



* J. Gr. Shea, in The Metropolitan Vol. II. t Ibid. 



492 Catholicity in the United States, 

" Ths Letters from an American Farmer," by Hector St. 
John de Creveco3itr, first appeared in 1781. De Creve- 
coeur was a native of Normandy, spent the greater part of 
his life in America, and immediately after the Revolution 
was appointed French Consul at New York. In his book, 
he " shows himself," writes De Courcy, " an adherent of 
the philosophic school, and profoundly indifferent to relig- 
ion. He advances this religious indifference as the striking 
point of the American character, and pleasantly details its 
advantages. Such were the sentiments of the president oi 
the trustees of the first Catholic church in New York."* 

The Abbe Robin's " New Travels through North Ameri 
ca," was given to the world in 1783. It " exhibits the history 
of the victorious campaign of the allied armies undei 
General Washington and the Count de Rochambeau in the 
year 1781 ; and is interspersed with political and philosophical 
observations upon the temper, genius, and customs of the 
Americans." The Abbe Robin was one of the chaplains to 
the French army in America. 

The ablest poem written by a Catholic during this early 
period was Matthew Carey's u Plagi-scurriliad," a Hudi- 
brastic poem. Father Finotti, in his " Bibliographia Catholi- 
ca Americana," calls it a "splendid satire." Even then, there 
was a bad feeling against foreigners, and none took more 
occasions to exhibit it than a certain Colonel Oswald, in his 
Gazetteer. Carey was not pleased, and the result was the 
poem. " Our disputes," he writes in the preface, " orig- 
inated from some illiberal remarks written in his paper 
against new-comers. As a new-comer, I thought myself 
called upon to answer them, which I did on November 9th, 
1785, under the signature of A Citizen of the World. 
" The preface," says Father Finotti, " plainly hints also at 
the probability of a personal encounter." 

Such are the principal facts, authors, and works belong- 
ing to the Missionary Period of American Catholic Litera- 
ture. 



* "The Catholic Church in the United States. 



OHAPTEE II. 



AMERICAN CATHOLIC LITERATURE DURING THE FIRST HALF OF 
THE NINETEENTH CENTURY. 

(A.D. 1800 TO 1850.) 

HISTORICAL WRITERS— CAREY — PISE— FREDET — MCSHERRY — BOGRAPHI- 
CAL WRITERS — CAMPBELL — BRENT — MOONEY — BOTTA — POETS — SHEA 
— CANNON — MRS. SETON— WALSH — RELIGION— GALLITZIN — ENGLAND 
— KOHLMAN. 

The Catholic Literature of this period is very respectable 
both in quality and quantity. Bishop England, Matthew 
Carey, Robert Walsh, Rev. Prince Gallitzin, Rev. Dr. Pise, 
and James McSherry were the principal writers by whom 
it was enriched. 

We shall first glance at the department of History. Here 
we find the names of Carey, Pise, Fredet, McSherry, B. U. 
Campbell, Botta, and Mooney. 

The name of Matthew Caret is very distinguished in 
the literary history of the United States. He was born in 
Dublin, Ireland, in 1760, and became a printer. For " A 
Letter to the Catholics of Ireland," he was persecuted by the 
English authorities, and fled to Paris, where he was be- 
friended by Dr. Franklin. Mr. Carey came to Philadel- 
phia in 1784. During the following year he started the 
Pennsylvania Herald ; and in 1793 he founded the Hi- 
bernian Society in behalf of Irish emigrants. In 1790, he 
issued the first Catholic Bible published in the United 
States, and at one time was the largest bookseller in the 
country. 

He wielded a powerful pen. He touched no subject that 
he did not treat with ability. As a writer on political econ- 
omy he stood in the front rank. In discussion, few were 

(4Q3) 



494 Catholicity in the United States. 

his equals ; none surpassed him. " He came in collision," 
writes Eev. J. M. Finotti, " with the fam#us hybrid, Wil- 
liam Cobbett, but conquered him." 

His chief historical' work is "Yindicice Hibernicce ; or, 
Ireland Vindicated." " In 1817," says a late writer, " the 
agitation of Catholic Emancipation urged Carey to the prose- 
cution of a design which he had long had in contempla- 
tion. He set to work to prepare an account of his native 
country, which should expose the errors and misstatements 
of English historians." This work was a great success. 

Mr. Carey, for a time, took part in the Hogan schism, 
but becoming disgusted, he left the apostate to his fate. He 
died in 1839, attended in his last moments by his intimate 
friend, Yery Eev. Dr. Moriarty, O.S.A. 

Matthew Carey " has given more time, money, and labor 
to the public,'' wrote Joseph Eeed, "than any man lam 
acquainted with, and in truth, he founded in Philadelphia a 
school of public spirit." " He was," says Father Finotti, 
" upright, sincere, and charitable. With him time was not 
money, but merit" 

Charles Consta^tine Pise, D.D., was born at Annapolis, 
Maryland, in 1802. He graduated at Georgetown College, 
made his theological studies at Eome, and Mount St. Mary's, 
Emmittsburg, at which latter place he was ordained in 1825. 
He was attached to various churches in Baltimore, Wash- 
ington, New York, and Brooklyn. He died in 1866, while 
pastor of St. Charles Borromeo's church, in Brooklyn. Dr. 
Pise was the only Catholic priest that ever held the office 
of Chaplain to the United States Senate. 

He was an excellent scholar, and gifted writer, whose pen 
enriched many departments of literature. He was the 
pioneer — the founder, it may be said, of Catholic fiction in 
this country. His " Father Eowland " is a beautiful tale, 
being, perhaps, his best effort. His " History of the 
Church from its Establishment to the Eeformation," in five 
volumes, is a valuable work, but it is defective in method. 
" St. Ignatius and his First Companions " is a production of 



Catholic Literature of Nineteenth Century. 495 

much merit. As a poet, Rev. Dr. Pise holds, perhaps, the 
first place among the Catholic writers of this period. His 
chief poems were : " The Acts of the Apostles done into 
Blank Yerse," and " Pleasures of Religion, and other 
Poems." The following stanzas on " First Communion," 
give some idea of his ability in combining simplicity, 
unction, and fine poetic grace : 

' ' He comes to rest within my heart 
. As meek as infancy : 
Oh, what shall ever tear apart 
This loving Guest from me ! 

" As on the softly-blooming flowers 
The dews descend at even, 
So grace upon my heart in showers 
Descends from holy Heaven. 

" And as the flowerlet bathed in dew, 
Breathes odors from its breast, 
So shall my favored bosom too 
Breathe fervor to my Ghiest." 

Peter Fredet, D.D., was born in France. in 1801, en- 
tered the Society of St. Sulpice, and came to America in 
1831. From this till his death in 1856, he was professor of 
theology, holy Scripture and history, in St. Mary's College, 
Baltimore. His " Ancient History " and " Modern History" 
are certainly, up to this time, the best Catholic text- books 
on general history in our language. Yet, the " Modern 
History " is susceptible of much improvement. It does not 
attach sufficient importance to the influence of Catholicity 
on the progress of civilization, literature, and the arts. Rev. 
Dr. Fredet also wrote " A Treatise on the Eucharistic 
Mystery." 

James McSherry was born in Maryland in 1819, gradu- 
ated at Mount St. Mary's College in 1838, and began the 
study of law, which, after his admission to the bar, he prac 
ticed at Frederick City until his death, in 1869. He was a 
man of fine literary tastes. To the " United States Cath- 



496 Catholicity in the United States, 

olic Magazine" tie was a regular contributor. His chief 
production is his " History of Maryland," the only work 
containing the history of that State from its settlement 
down to 1848. Mr. McSherry also wrote " Father Laval ; 
or, The Jesuit Missionary." All his writings give evidence 
of that holy faith which he loved, professed, and practiced 
during his whole life. 

The remaining historical and biographical authors of this 
period were B. IT. Campbell, whose " Memoirs of the Life 
and Times of Archbishop Carroll " is a rich source of infor- 
mation for all who wish to write on the history of the Cath- 
olic Church in this Republic ; John Carroll Brent, whose 
" Biographical Sketch of Archbishop Carroll " may be re- 
garded as the pioneer work in the department of American 
Catholic biography ; Thomas Mooney, who wrote " A His- 
tory of Ireland "; and Charles Joseph W. Botta, an Italian, 
who wrote " A History of the War of the Independence of 
the U. S. of America," conclude the list. 

POETRY. 

I have already mentioned Rev. Dr. Pise as, perhaps, the 
chief name among the Catholic poets of this period. Next 
to him came John Augustus Shea, a poet of no mean 
merit. Mr. Shea was a native of Ireland, came to this coun- 
try in 1827, where he resided to the date of his death, in 1845. 
His chief published works were : " Ruddeki, a Romance in 
Verse"; " Adolph, and other Poems," and "Parnassian 
Wild Flowers." He was an ardent Catholic. The spirit of 
a grand and lively faith breathes through all his religious 
pieces. Charles J. .Cannon, and the famous Mother 
Seton, also wrote occasional short poems of considerable 
merit. " Few of Mother Seton's poetical compositions are 
extant," writes Bev. Dr. White ; " but had she left no other 
writing of this description than the hymn ' Jerusalem, my 
Happy Home,' it would be sufficient to win her the praise 
of considerable merit in this department of literature. ' ; 
It is as follows : 



Catholic Lite7'ature of Nineteenth Century. 497 

" Jerusalem, my happy home, 
How do I sigh for thee ! 
When shall my exile have an end, 
Thy joys when shall I see ? 

" No sun or moon in borrowed light, 
Revolves thine hours away; 
The lamb on Calvary's mountain slain 

Is thy eternal day. • 

" From every eye He wipes the tear ; 
All sighs and sorrows cease ; 
No more alternate hope and fear ; 
But everlasting peace. 

" The thought of Thee to us is given, 
Our sorrows to beguile, 
T' anticipate the bliss of Heaven, 
In His eternal smile." 

In the departments of Essays and Religion, the principal 
authors were Robert Walsh, Rev. Prince G-allitzin, Bishop 
England, and Father Kohlman, S.J. 

Robert Walsh, LL.D., was born in Baltimore in 1784. 
He was the son of an Irish gentleman of the same name, 
and received his education at St. Mary's College, Baltimore, 
and Georgetown College, D. C. At the latter institution, 
when only twelve years old, he delivered a poetical address 
before General Washington. After travelling for a time in 
Europe, he settled down at Philadelphia, and was admitted 
to the bar. This profession he soon abandoned (on ac- 
count of deafness, it is said,) for the more congenial pursuit 
of letters.* In 1837, he removed to Paris, where, for many 
years, he was U. S. Consul. He continued to reside in that 
city until his decease in 1859. 

Dr. Walsh's chief publications were " Essay on the Fu- 
ture State of Europe" ; " An Appeal from the Judgments 
of Great Britain, Respecting the TJ. S. of America"; " Letter 
on the Genius and Disposition of the French Government"; 

* " Bibliographia Catholica Americana." 
32 



49 8 Catholicity in the United States. 

and The American Review, the first quarterly ever pub- 
lished in the United States. " Dear me !" humorously 
writes Father Finotti, " these Papists are such obscurantists. 
Matthew Carey was the first to report the proceedings of 
Congress, to establish a well-conducted magazine, to give 
the idea of book-trade sales, to organize Sunday-schools, etc., 
^nd Robert Walsh to undertake a quarterly !" 

The " Appeal " is Dr. Walsh's largest work. It was called 
forth by the continued and systematic slanders of every- 
thing American by the British journals, particularly the 
great Quarterlies. " In it, he handled the subject," writes 
Dr. Hart, " iu a dignified and calm, but energetic manner, 
and brought such an array of facts and reasoning to bear 
upon it, as to produce a marked change of tone in the Brit- 
ish manner of treatment of American subjects."* 

" I die in the faith of my ancestors — in the faith of the 
Holy Roman Catholic Church, "f were the last words of 
Robert "Walsh, one of the ablest essayists and writers of the 
nineteenth century. 

Rev. Demetrius Augustine Gallitzin again comes before 
us — this time in the quality of an author. During the period 
of which we write, he was the pioneer champion of Catho- 
licity, the first to use his intellectual sledge-hammer on the 
cast-iron skull of bigotry. His principal works are " Defence 
of Catholic Principles " and " Letters on the Holy Scrip- 
tures." These volumes have been translated into German and 
French, and widely circulated in England, Ireland, France, 
and Germany, as well as all over the United States. It is 
said by American and Irish prelates, who have ample oppor- 
tunity for judging, that they know of no works of the kind 
in the English language which have made so many converts.;): 
Father Gallitzin as a writer was exceedingly clear, forcible, 
witty, pointed, and above all logical. He wielded a sharp 



* ' ' American Literature. " 

t "Biblio. Cath. Am.," p. 259. 

% S. M. Brownson : "Life of Prince G-allitzln.' 



Catholic Literature of Nineteenth Century. 499 

and powerful pen. His " Defence of Catholic Principles " 
is equal, if not superior, to Bossuet's celebrated " Exposi- 
tion." 

Right Rev. John England, D.D., is, in many respects, 
the greatest name in the American Catholic literature of the 
first half of the present century. He shone like a star of won- 
derful brilliancy in a constellation of lesser lights. Bishop 
England established the United States Catholic Miscellany ; 
and his collected works bear ample testimony to his ability 
and literary industry. " They extend," writes Rev. O. L. 
Jenkins, S.S., " to five large octavo volnmes of 500 pages 
each, closely printed in double column. They treat princi- 
pally of controversial and historical matters. Among the 
spirited addresses printed in these volumes, we may point 
particularly to those " On Classical Education," " On the 
Pleasures of Scholars,'' " On the Origin and History of the 
Duel," and" On the Character of Washington." Allhis writ- 
ings, marked as they are by force and elegance of style, give 
but a faint idea of that stirring eloquence, interspersed with 
genuine Celtic wit, which seemed ever ready to come forth, 
and was sure to bring together crowds of admiring hearers !* 
Speaking of his writings, Dr. John S. Hart says : " Their 
chief excellence, probably, is a singular directness and clear- 
ness of statement, combined with an Irish intensity of feel- 
ing and quickness of wit that is likely to carry the sympa- 
thies of the reader with much that is said. Certain contro- 
versial passages are remarkable for clearness of argument 
and shrewdness of though t."f 

Father Kohlman, S.J., has been already mentioned in 
connection with the history of the Church in New York. 
He wrote two books : " Confession," and " Unitarianism 
Philosophically and Theologically Examined." " These," 
writes J. G. Shea, " are extremely valuable, written in a 
clear, forcible, and very pure style, untarnished by faults 
which we would almost naturally expect in a foreigner.":): 

* " Hand-book of British and American Literature." 

t ' ; American Literature." 

J "Prize Essay," Metropolitan, Vol. II. 



CHAPTEE III. 

AMERICAN CATHOLIC LITERATURE FROM 1850 TO 1876. 

HISTORY— BIOGRAPHY — FICTION — ESSAYS AND REVIEWS— RELIGION — 
TRAVELS — POETRY. 

HISTORY. 

During this brief period, the department of American 
Catholic history has been much enriched. The documents 
relating to early Catholic times have been ably and carefully 
used. A flood of light has been thrown on many obscure 
points of our history. The better Catholicity is known, 
the more it will be honored — venerated. 

Edmund Bailey O' Callage an, LL.D., is one of the 
ablest and most honored writers in our Catholic literature. 
He was born in Mallow, county Cork, Ireland, in 1804; 
studied medicine in Canada ; was a member of the Lower 
Canadian Assembly ; and removed to New York, in 1837. 
He was keeper of the historical manuscripts in the office of 
the Secretary of State at Albany from 1848 to 1870, when 
he returned to New York City. His chief works are : " His- 
tory of the New Netherlands," " Jesuit Relations of Dis- 
coveries," " Documentary History of New York," and "Doc- 
uments Relating to the Colonial History of New York." Dr. 
O'Callaghan's style is marked by dignity and animation. 
A specimen may be seen at page 361. He received the hon- 
orary degree of LL.D. from St. John's College, Fordham, 
N. Y. '"' 

John Gllmary Shea, LL.D., was born in New York 

City, in 1824, Jle received his education at the grammar 

school of Columbia College, and was, for a time, a scholastic 

in the Society of Jesus. His attention was first called to 

(500) 



Catholic Literature from 1850 to 1876. 501 

the romantic interest of the early French colonies in Amer- 
ica by reading Bancroft's third volume. Since that period 
he has cultivated the field of our early Catholic history with 
the most praiseworthy diligence. " When the history of 
American Catholic Literature comes to be written," says 
the Catholic World, " the name of John Gilmary Shea 
will hold one of the most honorable places in the record." 
His best known works are : " History of the Catholic Mis- 
sions Among the Indian Tribes of the United States," " Dis- 
covery and Exploration of the Mississippi," and " The Catho- 
lic Church in the United States " — a translation of DeCour- 
cy's work. The first is his masterpiece. It must ever hold a 
high place in the department of American Catholic history. 
It is well-written, very reliable, and is the result of long, 
faithful, and laborious study. The last-named work is valu- 
able as a storehouse of facts ; but it is utterly devoid of plan or 
method, and its dates are frequently erroneous. As a trans- 
lator and editor, Dr. Shea has given us Charlevoix's " New 
France," in 6 vols.; u The Library of American Linguistics, a 
Series of Grammars and Dictionaries of the Indian Lan- 
guages," in 13 vols.; and an extremely accurate and valua- 
ble edition of Challoner's Douay Bible, and many other 
works too numerous to mention.* 

Akchbishop Bayley has honorably connected his name 
with our Catholic Literature by his " Brief Sketch of the His- 
tory of the Catholic Church on the Island of 'New York," 
and "Memoirs of Eight Kev. S. G. Brute," Bishop of Yin- 
cennes. The first is marked by a calm, clear style ; and the 
second is a volume of much interest. 

Archbishop Spaldentg wielded a most successful pen ; and 
his works live after him — monuments of his zeal, faith, and 
industry. His chief productions" are " Sketches of the Early 
Catholic Missions of Kentucky "; " The Life and Times of 
Bishop Flaget " ; u The History of the Protestant Eeforma- 
tion in all Countries"; "Miscellanea," a collection of the re- 



* See Duyckinck's "Cyclopaedia of American Literature. 



5<D2 Catholicity in the United States. 

views, essays, and lectures prepared by the author at differ- 
ent times, and which, in their varied range, treat on some 
fifty different subjects ; and his " Lectures on the Evidences 
of Catholicity." Some of Dr. Spalding's works are more 
profound, and display deeper research than the " Miscella- 
nea "; but that is his most popular volume. It is written in 
a strain of discursive criticism, ! and is remarkable for its 
happy off-hand treatment of the leading questions of the age, 
literary, religious, social, and historical.* A native of old 
Kentucky, Dr. Spalding wrote, thought, and felt like an 
American. ISTor have any of our Catholic writers been more 
successful in reaching the American mind. He understood 
its wants, its peculiarities, and he most happily found his 
way to both. 

The exceedingly interesting works of Father De Smet, 
S.J., form a valuable contribution to the history of the In- 
dian missions. The best known of these are: " The Ore- 
gon Missions and Travels Over the Rocky Mountains"; 
"Indian Letters and Sketches"; and the collection of let- 
ters bearing the title, " Western Missions and Missionaries." 
The great blackgown was a very graceful writer. His easy 
narratives, beautiful reflections, and well-drawn pictures 
never fail to charm the reader, while they excite both interest 
and sympathy. The following paragraph is selected from 
one of his letters : 

"It would be impossible for. me to describe the sombre 
silence that reigns in this vast desert. You may pass weeks 
there on the march without meeting a living soul. And yet 
we become habituated to it — like it. Solitude seems to give 
scope to man's intellectual faculties ; the mind seems more 
vigorous, the thought clearer. It has always seemed to me 
that when one travels over the plains he feels more inclined 
to prayer, meditation, confidence in God, more disposed to 
-resign himself into the hands of Him who alone is our refuge 



*Rev. O. L. Jenkins' "Hand-book of British and American 
Literature." 



• Catholic Literature from 1850/0 1876. 503 

amid perils, and who alone can provide for all our wants. 
Doubtless the absence of all bustle and business, the con- 
stant dangers to which we are exposed from wild animals, 
and enemies, liable to be met at every step, contribute to 
this."* 

Hon. Thomas D'Arcy McGee, B.C.L., one of the most 
gifted men of this age, was born in Carlingford, County 
Louth, Ireland, in 1825. He began life with the advantages 
of a plain, but solid education. Coming to the United States 
in 1842, he soon distinguished himself, and when only nine- 
teen years of age, became editor of the Boston Pilot. Mr. 
McGee's subsequent career as a journalist, patriot, statesman, 
poet, orator, and historian is not unknown to the reading 
public. # He removed to Canada in 1857. From that to the 
date of his melancholy death in 1868, he was the chosen 
leader of his countrymen, and their eloquent spokesman and. 
defender in the Canadian Parliament. Mr. McGee con- 
tributed to nearly every department of literature ; and it can 
truly be said of him that he touched no subject which he did 
not adorn. He was the first to work up the crude materials 
of our Church history in his " Catholic History of North 
America " ; and he was the first to point out what this Re- 
public owes to Ireland in his " Irish Settlers in America." 
" O'Connell and his Friends" ; " The Irish "Writers of the 
Seventeenth Century " ; " The Life of Bishop Maginn " ; 
" Attempts to Establish the Protestant Reformation in Ire- 
land " ; " A History of Ireland " ; and " Poems," edited by 
his friend, Mrs. J. Sadlier, complete the list of his works. 
Among these, the " History of Ireland " holds the first place. 
It is the best brief work on that subject in the English lan- 
guage ; and, if accuracy, philosophic grasp of thought, sound 
judgment, and a style pure, clear, and terse, be merits in a 
writer of history, then Mr. McGee must ever hold a high 
rank as an historian. Many of his poems display poetic 
genius of no common order. As an orator and journalist, 



Western Missions and Missionaries," p. 73. 



504 Catholicity in the United States, 

he had few equals. But, above all, he was a sincere Catho- 
lic. Mr. McGee never sings so sweetly, his heart never 
beats so joyously, nor do his pages ever glow so warmly 
with enthusiasm, as when he treats of the glory, and gran- 
deur, and beauty of Catholicity. He had a great soul, and 
his faults were like spots on the sun. Taking him all and 
all, it may be safely said, that though not the most powerful, 
he was the most gifted Catholic writer of this period. 

In the department of historical criticism, Col. James F. 
Meline' s " Mary Queen of Scots and her Latest Historian " 
is a work which displays both ability and research. Mr. 
Meline was born at Sackett's Harbor, E". Y., in 1811. He 
made a brilliant course of study at Mount St. Mary's Col- 
lege, Emmittsburg; was afterwards admitted to the bar; 
travelled in Europe ; and when the late war broke out, he 
bravely served his country with zeal and devotion. He died 
at Brooklyn, in 1 873, his last years being entirely devoted 
to literary pursuits. His principal productions are the 
volume just mentioned, " Two Thousand Miles on Horse- 
back," and several able articles in the Catholic World. 
His fame will rest secure on " Mary Queen of Scots and 
her Latest English Historian." It is a work that unites 
solidity and brilliancy, and is widely known and admired 
both here and in Europe. As a man, an author, a soldier, 
and a Catholic, Colonel Meline left behind him a spotless 
and enduring reputation. 

Among those who have lately added to our growing stock 
of historical literature is Rev. Aug. J. Thebatjd, S.J. He 
was born at Nantes", Brittany, France, in 1807. Completing 
his theological studies in the seminary of that city, he was 
ordained priest in 1831. After five years spent in the ranks 
of the secular clergy, Father Thebaud entered the Society 
of Jesus. He landed in New York in 1838; resided in St. 
Mary's College, Kentucky, for eight years ; and when St. 
John's College, at Fordham, was confided to the Society of 
Jesus, Father Thebaud was appointed a member of the 
faculty. There as president and as professor he zealously 



Catholic Literature from 1850 to 1876. 505 

labored for about ten years. He now resides at St. Francis 
Xavier College, New York City. Father Thebaud's princi- 
pal volumes are : " The Irish Race," and " Gentilism ; or, 
Religion Previous to Christianity." The fiist is by far the 
most elaborate and carefully written volume on its subject in 
our language. It discusses with ability and eloquent enthu- 
siasm the past, present, and future of the Irish people. 
" Gentilism " is a work of close thought, extensive and 
laborious research, and is fully up with the times.* On the 
early history and condition of man, it throws much light ; 
and is one of the most vigorous, logical, and triumphant refu- 
tations yet given to the so-called scientific results, and ma- 
terialistic philosophy of Tyndal, Huxley, Darwin, and others 
of that school. In both his productions the aged and learned 
Jesuit chose comparatively unwrought fields, and in both he 
has enriched Catholic literature with works of permanent 
value. 

The Rev. Joseph M. Finotti was born in Ferrara, Italy, 
in 1817, made his studies at Rome, and was ordained by the 
Archbishop of Baltimore in 1847. He has been in the dio- 
cese of Boston for twenty-four years, and is a great collect-, 
or of books, old and new. As an author, he is a man of one 
book — his " Bibliographia Catholica Americana," which,/ 
though unfinished, is no small addition to the history of our' 
literature. It is, indeed, a literary curiosity, which must be 
owned and read to be appreciated. It is the only sure guide 
to many an old and forgotten volume of our American 
Catholic literature. 

Rev. Theodoee Noethen has found time, in the midst of 
his arduous duties as priest and missionary, to give us several 
meritorious productions. He is a native of the historic city 
of Cologne, Germany. He made his theological studies 
chiefly at Rome, and was ordained at St. John's College, 
Fordham, by Dr. Hughes, in 1841. His early labors wen 
in the western part of JSTew York State ; but for many yeai ■; 



* American Catholic Quarterly Review, January, 1876. 



506 Catholicity in the United States. 

he lias been the esteemed pastor of Holy Cross church, 
Albany. Father JSToethen has made many excellent transla- 
tions, among the chief of which are : " Good Thoughts for 
Priests and People," " The Ecclesiastical Year,'' and " Lives 
of the Saints." For the two last, he received a special letter 
of commendation from Pius IX. But his most popular and 
widely-known book is, "Compendium of the History of 
the Catholic Chnrch," the first brief work written on the sub- 
ject in our country, and altogether a volume of real merit. 

The remaining contributions to the department of Catho- 
lic history are : " Sketches of the Catholic Church in New 
England," by Rev. James Fitton, of Boston; a "Brief 
Historical Sketch of the Catholic Church on Long Island," 
by Prof. P. Mulrenan ; " Sketch of the Catholic Church in the 
United States," by Rev. Dr. White ; " The Abnaki and 
their History," by Rev. Eugene Yetromile, D.D. ; and 
" Irish Emigration to the United States," by Rev. Stephen 
Byrne, O.S.D. 

BIOGRAPHY. 

If a new land can scarcely be rich in works of history, 
the same holds good of biography. A country must pro- 
duce great men, and these must die, before their lives can 
be written. With us this department has been more care- 
fully cultivated than the field of history. The Catholics of 
this age have not forgotten the good and great men who 
went before them — our fathers in their generation. The 
earliest writers, during the period under consideration, were 
Right Rev. Dr. Spalding, in his " Life and Times of 
Bishop Flaget," and Rev. Charles I. White, D.D., at present 
the learned and honored pastor of St. Matthews church, 
Washington, D. C. Dr. White's "Life of Mrs. Seton " is 
among the most finished and carefully-written works of this 
class in our literature. One of the greatest charms about it is 
the careful and happy selection which the author made from 
the correspondence of the saintly lady, and skillfully intro- 
duced into his narrative. Dr. White was one of the editors 



Catholic Literature from 1850 to 1876. 507 

of the United States Catholic Magazine. To his literary 
labors lie always brought " good taste, a pleasing style, sound 
judgment, and great fidelity of research."* 

Key. Augustine F. Hewit, C.S.P., was born at Fairfield, 
Conn., in 1820. His parents were Rev. !N". Hewit, pastor 
of the Congregational church of his native place, and Re- 
becca W. Hillhouse, of New Haven, a descendant of James 
Hillhouse, of Londonderry. He graduated at Amherst 
College, Mass., in 1839. He then began the study of theol- 
ogy at East "Windsor, Conn., and afterwards continued it at 
Baltimore, Md., in the family of Bishop Whittingham, by 
whom he was raised to deaconship in 1843. In the spring 
of 1846, he was received into the Catholic church at 
Charleston, S. C, and the following year was ordained 
priest by Bishop Reynolds. Father Hewit became a mem- 
ber of the Congregation of the Most Holy Redeemer, 
making his profession in 1851. For seven years he zeal- 
ously labored as a Redemptorist missionary. In 1858, with 
Father Hecker, he was one of the founders of the Congre- 
gation of St. Paul. Father Hewit toiled for seven years 
more as a Paulist missionary. Since 1865, this learned and 
energetic priest has been Professor of Philosophy and 
Theology in the Paulist Seminary, New York. As a 
biographer, editor, reviewer, and controversialist, he deserv- 
edly holds a high place. In conjunction with Rev. Dr. 
Corcoran he edited the Works of Bishop England. " Prob- 
lems of the Age," " Light in Darkness," and the " King's 
Highway," are his chief contributions to theological 
literature. His most popular works, however, are : " Life of 
Father Baker," "Life of Bishop Borie," "Life of Princess 
Borghese," and "Life of the Egyptian Aloysius." As a re- 
viewer, especially in the department of philosophy, Father 
Hewit is not surpassed in this country. Most of his essays 
and reviews have appeared in the pages of the Catholic 

* J. G. Shea, " Prize Essay on the Catholic Lit. of U. S."— Me? 
trojwUtan, Vol. II. 



508 Catholicity i}i the United States. 

World, of which he was editor during the absence of Father 
Hecker in Europe. 

Dr. Richard H. Clarke has long been an active and 
industrious laborer in the department of biography. He is 
a descendant, on the paternal side, from Robert Clarke, one 
of the founders of Catholic Maryland ; and on the maternal 
side from the Boones of Maryland — a branch of the same 
family which gave to our history the distinguished name of 
Daniel Boone, the founder of Kentucky. In 1858, he mar- 
ried Ada Semmes, a near relative of Raphael Semmes, com- 
mander of the famous Alabama. Dr. Clarke was born at 
Washington, July 3, 1827, made his studies with the Jesuits 
at Georgetown College, where he took the degree of B.A. 
in 1846 ; subsequently took the degree of M.A., and in 
1872 the honorary degree of LL.D. He practiced law in 
"Washington from 1848 to 1864, and for the last twelve 
years in the City of New York. His intervals of leisure have 
been devoted to works of public benevolence and to literature. 
His first literary publication was a lecture on " Socialism in 
America." In 1856, he published in the Baltimore Metro- 
politan, "Memoirs" of Father Andrew White, Governor 
Leonard Calvert of Maryland, Rev. Demetrius Augustin 
Gallitzin, Archbishop Carroll, Charles Carroll of Carrollton, 
Commodore John Barry, founder of the American Navy ; 
Cardinal Cheverus, Bishop Flaget, and Judge Gastm. In 
1857, he published in the same periodical, " Memoirs " of 
Archbishop Neale and Rev. Charles Nerinckx, and two 
remarkable articles entitled " Thoughts and Suggestions on 
the Catholic Question in America." He has also been a con- 
tributor to the Catholic World, in which he published 
" Memoirs " of Governor Thomas Dongan of New York, in 
1869 ; Father Brebeuf, in 1871 ; Father Sebastian Rale, 
the martyr of Maine, in 1874; and Robert Cavelier de la 
Salle, in 1875 ; also an article on " Public Charities," in 1873, 
which attracted great notice ; and in 1875 his " Mr. Gladstone 
and Maryland Toleration " ; the last was also issued in 



Catholic Literature from 1850 to 1876. 509 

pamphlet form to meet the demand for its wider circulation. 
Dr. Clarke's principal work, however, is the " Lives of the 
Deceased Bishops of the Catholic Church in the United 
States," 1872, in two large volumes, which' one of his re- 
viewers compared to Lord Campbell's " Lives of the Lord 
Chancellors," and another to Montalembert's " Monks of the 
West." Whatever may be the shortcomings of these excellent 
volumes, they undoubtedly constitute the .most valuable 
and elaborate biographical productions of which our Amer- 
ican Catholic Literature can boast. 

John R. G. Hassard was born in New York City in 1836, 
and was educated at St. John's College, Fordham, where 
he took the degree of B. A. in 1855. He was one of the asso- 
ciate editors of Appleton's " New American Cyclopaedia," 
and was editor of the Catholic World for the first five 
months of its existence. Since 1866, Mr. Hassard has been 
one of the leading writers on the N". Y. Tribune, of which 
he is now managing editor. His " Life of Archbishop 
Hughes " is a work written with much care, thoroughness, 
and impartiality. The style is clear, correct, and scholarly. 

Rev. J. L. Spalding, S.T.L., nephew of Archbishop 
Spalding, is a native of Kentucky, where he was bom in 
1842. He graduated at Mt. St. Mary's of the West, Cincin- 
nati, and studied divinity in the University of Lou vain, 
Belgium, for five years, taking the degree of Licentiate in 
Theology. He built the Church of St. Augustine, Louis- 
ville, Ky., for negroes, of which he was pastor for nearly 
two years. He was also one of the founders and editors of 
the Louisville Catholic Advocate. Father Spalding's chief 
work is his " Life of Archbishop Spalding," a volume which, 
in some respects, might, perhaps, claim the first place in our 
biographical literature. Not only is it written with spirit 
and eloquence, but it is a most important contribution to 
the history of our Church and its connections with the great 
questions of the day. The Rev. Mr. Spalding is the author 
of the " Young Catholic's Sixth Reader." He also edited the 



510 Catholicity in the United States. 

whole series bearing that name, and contributed occasionally 
to the Catholic World. 

Sarah M. Brownson,* the accomplished daughter of the 
late Dr. Brownson, has, in the " Life of D. A. G-allitzin, 
Prince and Priest," given us a work of charming interest 
and permanent value. She has also written " Marian Ell- 
wood ; or, How Girls Live." 

D. P. Conyngham, LL.D., a native of Ireland, and ed- 
itor of the E"ew York Sunday Democrat, is the author of 
" Lives of the Irish Saints," " Lives of the Irish Martyrs," 
and several other works. The first-named is his principal pro- 
duction. It contains the biographies of sixty-five Irish 
saints, beginning with St. Patrick and ending with St. Law- 
rence O'Toole. 

One of the most remarkable works lately published, and 
which belong to this department, is " Maria Monk's Daugh- 
ter ; an Autobiography," by Mrs. St. John Eckel. This 
lady, born in JSew York City, in 1837, rose to fame at one 
bound, as a writer of note. Her work tells the story of her 
wandering and eventful life. She became a Catholic in 
1867. " Her book," says Dr. Brownson, referring to the 
only volume she has written, " bears on every page the 
stamp not merely of eminent ability, but of rare genius. It 
sparkles with wit and vivacity, and is marked by judicious 
observations, profound reflections, thrown off without ef- 
fort and with apparent unconsciousness. As a mere literary 
production it is not surpassed, and is hardly equalled by any 
that issued from the American press. But the book has a 
far higher than simple literary merit — that of presenting 
one of the very best popular arguments for the Church that 
we are acquainted with."f 

Among those who have also enriched the field of Catholic 
biography with their productions are : Most Rev. Dr. Bay- 



* Now Mrs. Judge Tenney . 

t Brownson's Quarterly Review for January, 1875. 



Catholic Literature from 1850 to 1&J6. 511 

ley; J. J. Barry, M.D. ; Eev. M. J. O'Farrell; Eev. D. X. 
McLeod ; Captain Lyons ; Rev. Titus Joslin ; and a Sister 
of Mercy of the St. Louis community, whose name we do 
not know. The latter has written several Lives of sterling 
merit. 

FICTION. 

The field of American Catholic Fiction has been greatly 
developed during the last quarter of a century. Still, we 
have had no Scott, Dickens, Mazoni, or Griffin ; and much 
yet remains to be accomplished. Here, the creative power 
of Catholic female genius has largely found expression ; and 
several ladies have won such merited laurels that it is a 
question whether the palm of superiority should not be 
awarded to them rather than to the lords of the creation. 

John D. Bryant, M.D., a native of Philadelphia, and a 
convert to the Catholic Church, is the author of " Pauline 
Seward." This is a beautiful Catholic tale, graceful, well- 
written, and unaffected ; and, as a whole, it is perhaps not 
surpassed in excellence by any other production of the same 
class. Dr. Bryant has also written " The Immaculate Con- 
ception a Dogma," and the " Redemption,'' an elaborate 
poem upon the same subject as Milton's " Paradise Lost." 

We now come to the lady who has wielded the most 
gifted, industrious, and fruitful pen of this period — a lady 
whose name is a household word in Catholic families. 

Mary A. Sadlier was born on the last day of the year 
1820, in Coot hill, a considerable town of the county of 
Cavan, Ireland, situated about half a mile from the banks 
of the silvery Erne, where that river divides the counties of 
Cavan and Monaghan. Her father, Francis Madden, was 
widely known and much respected as an energetic and 
intelligent trader, whose mercantile transactions were long 
attended with marked success ; but a series of losses, in a time 
of severe financial depression, reduced the family to a state 
of comparative indigence, and the husband and father soon 



512 Catholicity in the United States. 

sank under the pecuniary difficulties that pressed upon him, 
all the more galling to him inasmuch as he was a man of 
the strictest integrity, endowed with the highest sense of 
honor, and, at the same time, with keen susceptibility. 

A few weeks after his death, his eldest daughter, the 
subject of this sketch, emigrated to Canada with a brother 
some years younger than herself. In Montreal, she made 
the acquaintance of Mr. James Sadlier, the junior partner of 
the well-known firm of D. & J. Sadlier & Co., Catholic 
publishers, and in November, 1846, she became his wife. 
Mr. James Sadlier was then the manager of the Montreal 
branch of the business of the firm, and in that city he and 
his wife continued to reside till May, 1860, when they 
removed with their children to New York. In September, 
1869, Mr. James Sadlier died, leaving his widow the care of 
a large family to whom she has since sedulously devoted 
herself, gradually withdrawing, as far as the duties of her 
state will allow, into the quiet shades of domestic life, apart 
from general society. 

Mrs. Sadlier was no more than eighteen years of age 
when she commenced her long literary career as an occa- 
sional contributor to La Belle Assemblee, a London magazine 
edited by Mrs. Cornwell Baron Wilson. In Canada she 
contributed, both before and after her marriage, to the 
Literary Garland, published monthly in Montreal. Dur- 
ing the years intervening between 1847 and 1874 Mrs. 
Sadlier was connected in one way or another with several 
prominent Catholic journals, especially the New York 
Freemarfs Journal, Boston Pilot, Montreal True Witness, 
and New York Tablet, of which last journal she was one 
of the editors for several years. 

During this time, and simultaneously with her labors 
as a Catholic journalist, Mrs. Sadlier wrote and translated 
from the French numerous works on various subjects, most 
of them, especially the translations, being of a religious 
character. Her original works, nearly all of fiction, form a 
class peculiar to themselves,- having each a special object in 



Catholic Literature from 1850 A? 1876. 513 

view bearing on the moral and religions well-being of her 
fellow-Catholics, especially those of the Irish race, to which 
it is her pride to belong by sympathy as well as by blood. 

Of her original worke, which number about twenty, 
the principal are: " The Confederate Chieftains," "Willy 
Burke," and " The Blakes and Flanagans." She has also 
translated about twenty- five different volumes. The chief 
of these are Orsini's " Life of the Blessed Virgin " and De 
Ligny's " Life of Christ." 

A veteran writer of some of our best Catholic tales is 
Mrs. A. H. Dorset. Some of her most widely known 
productions are : " The Oriental Pearl " ; " Coaina, the Rose 
of the Algonquins"; "The Sister of Charity"; "The 
Flemmings " ; and " May Brooke." We regret that we are 
not in possession of any facts relating to the life of this 
gifted American lady. 

The Rev. Mr. Boyce, an Irish priest, who wrote under 
the nom de plume of "Paul Peppergrass, Esq.," was the 
author of " Shandy McGnire," " The Spaewif e," and several 
other works. The first is a rollicking story overflowing 
with fun ; the second, an historical tale of the days of Queen 
Elizabeth, is, perhaps, not suited for general reading, but, 
nevertheless, is a work of considerable merit. 

Among our male writers of fiction the name of Dr. J. 
Vincent Huntington, by general consent holds the first 
place. He was born in New York City in 1815, made his 
studies at Yale College, and graduated in medicine at Phila- 
delphia. He afterwards became an Episcopal minister ; but 
while residing in Brooklyn in 1850, he joined the Catholic 
Church. From that till his pious death, in 1862, Dr. Hunt- 
ington entirely devoted himself to literary pursuits. His 
chief volumes are "Rosemary," his ablest production; 
" Alban " ; " The Forest " ; and " The Pretty Plate," per- 
haps the most charming Catholic juvenile tale written in 
America. He was also a poet of a high order. He be- 
longed to the school of Wordsworth, but unlike the English 
bard his pieces are generally so polished as to defy literary 
censure. 33 



'514 Catholicity in the United States. 

Miss Mary I. Hoffman is a native of JSTew York, 
and a graduate of Mount St. Vincent's Academy on the 
Hudson. She is certainly one of our most promising Catho- 
lic writers. Her achievements inj;he department of fiction 
merit no small praise. Miss Hoffman's chief works are 
" Agnes Hilton"; "Alice Murray"; " Felix Kent," and 
" The Two Orphans." In her literary labors this young lady 
has received much encouragement from wise friends, and 
especially from the generous patronage of Rev. Brothers 
Patrick and Paulian, of Manhattan College. 

Miss M. A. Tinker, a native of New England and a con- 
vert to Catholicity, is an author of acknowledged skill and 
power. Her chief productions are " The House of York," and 
" Grapes and Thorns." These first became known to the 
public through the pages of the Catholic World. " Grapes 
and Thorns " is her longest production, and is a tale of much 
dramatic power. Its name indicates its smile-and-tear nat- 
ure. Miss Tinker, according to Dr. Brownson, " has won 
a high place, if not indeed the very highest place among our 
American female Catholic writers of fiction. She has the 
eye of a poet for natural scenery, and her pictures of nature 
are fresh, original, and truthful."* 

Rev. A. J. O'Reilly, D.D., editor of the Montreal 
True Witness, has, among American writers, chosen a field 
peculiarly his own. He was born in Dublin, Ireland, in 
1840 ; studied at Carlow College and in Rome ; and was 
ordained at Capetown, Cape of Good Hope, in 1863. He 
returned to Europe in 1869, was one of the theologians at 
the Yatican Council, and came to Canada several years ago. 
Dr. O'Reilly's principal works are: " The Martyrs of the 
Coliseum," first published in England ; and "The Victims 
of the Mamertine," published in New York. The highest 
literary and ecclesiastical authorities unite in praising these 
two volumes. As attractive, valuable, and original produc- 
tions which unite the charms of romance with the accuracy 



* Brownson'e Quarterly Review, January, 1875. 



Catholic Literature from 1850 to 1876. 515 

of history, our age has not, perhaps, seen the equal of these 
works. The first is even superior to Cardinal "Wiseman's 
" Fabiola." It received the blessing of Pius IX., and it has 
been translated into several languages. Rev. Dr. O'Reilly 
has, in preparation, a very interesting Catholic tale entitled 
" The Heroine of Vesuvius." 

The Rev. Messrs. McLeod, Wallace, Cummings, Sherlock, 
Quigley, Roddan, and George Henry Miles have each con- 
tributed one or more volumes to the department of Catholic 
fiction. 

RELIGIOUS AND CONTROVERSIAL. 

The theological was the first form in which the Catholic 
literary mind of this Republic found expression. It still, 
for obvious reasons, constitutes a large element, embracing 
the productions of some of the most earnest, profound, and 
scholarly men of America. 

Archbishop Kenrick, of Baltimore, besides his great 
works on Moral and Dogmatic Theology, was the author 
of several other volumes remarkable for sound learning and 
deep research. His " Primacy of the Apostolic See " is one 
of his earliest and ablest works. During the last ten or 
twelve years of his life, finding increased leisure for study, 
he completed and published his translation of the " ]N~ew 
Testament,'' with a large body of notes, of a practical char- 
acter, in which vast patristic and biblical learning is kept 
modestly in the background. !N"or did he rest from his 
labors until he published the whole Bible in a new version, 
with a full commentary. u In a literary point of view," says 
Dr. John S. Hart, "Archbishop Kenrick's English writings 
are marked by a flowing sweetness and richness of style (due 
in part to his habit of writing so much in Ciceronian Latin), 
which give better evidence, at first sight, of the Fenelon- 
like gentleness of his temper and manners, than of the ear- 
nestness of his convictions and the strength and subtility of 
his reasoning powers."* 



American Literature." 



516 Catholicity in the United States. 

Rev. I. T. Recker, C.S.P., Superior of the Congrega- 
tion of St. Paul, is one of our best-known religious writers. 
His chief works are " The Aspirations of Nature," and 
" Questions of the Soul." ' Clearness and force are marked 
features in the writings of Father Hecker. As an illustration, 
I give a paragraph from the first-named work : " The pre- 
tentions of those who profess to believe only what they com- 
prehend is the promulgation of a patent absurdity. Belief 
and comprehension are different operations of our faculties, 
and it is no mark of our intelligence to confound them. Do 
these professors know what it is to exclude from the mind 
that which lies beyond our powers of comprehension \ Do 
they know T that the moment a man makes this the rule of his 
thoughts, he must, if he would be consistent, deny his own 
existence, reason, creation, and God's existence ? For where 
is there a man who comprehends man, creation, God ? 
Where is there a man who comprehends what it is to see, 
feel, hear, or think ? 

" Where is there a philosopher who can explain the simplest 
movements of his own body ? The smallest grain of sand that 
he treads under his own feet, the meanest blade of grass 
that he passes by unnoticed, the feeblest tone that is wafted 
on the winds, present to the mind of man mysteries as in- 
comprehensible as the unfathomable Godhead. There is 
not in this wide universe anything which is not in some one 
or more of its bearings beyond the utmost reach of our 
comprehension. To start, then, from the principle to exclude 
all from the mind which we do not comprehend, is to be- 
lieve nothing, to know nothing, to love nothing, to do noth- 
ing. For believing is before all knowing, all loving, all 
doing." 

Rev. Donald Xavier McLeod was born in New York 
City in 1821. Educated an Episcopalian, he took orders in 
that Church, and preached in various places. In company 
with his bishop, Dr. Ives, he entered the Catholic Church. 
Several years of his life were now devoted to literature. In 
I860, he was ordained priest by Archbishop Purcell. Father 



Catholic Liter attire from 1850 to 1876. "' 517 

McLeod, while hurrying on an errand of mercy to a poor 
sick woman of his flock, was killed by a passing railway 
train. This unhappy event occurred at Sedanville, near 
Cincinnati, in 1865. He was undoubtedly a varied and 
gifted writer. His " Devotion to the Blessed Virgin in 
North America" is valuable, alike for its elegant style, in- 
teresting subject, and the remarkable historical research 
displayed in its pages. " Pynnshurst " is his best work of 
fiction, while the " Life of Sir "Walter Scott," and the u Life 
of Mary Queen of Scots," are volumes of no common merit. 

Rev. Thomas S. Preston, Y.G., Chancellor of the Areh^ 
diocese of New York, has written several able and widely- 
known volumes. He is a native of Hartford, Conn., where 
he was born in 1824, and graduated at Trinity College, of 
that city. He became an Episcopal minister in 1846, 
but entering the Catholic Church soon after, he was ordained 
priest in 1850. Of his nine published works, the principal 
are, " Ark of the Covenant ; or, Life of the Blessed Vir- 
gin'' ; a volume of " Sermons" ; " Lectures on Christian 
Unity" ; " Reason and Revelation," and " The Yicar of 
Christ." Father Preston is a very pleasing writer. 

The Rev. Clarence A. Walworth was born at Plattsburg, 
Clinton Co., N. Y., in 1820, and graduated at Union Col- 
lege in 1838. After several years study of law and theology, 
he entered the Catholic Church in 1845. He then became 
a member of the Redemptorist Order, was ordained, and 
labored for many years in giving missions. He was one of 
those who, with Father Hecker, founded the Paulist Con- 
gregation. Since 1865, he has been pastor of St. Mary's 
church, Albany. Father Walworth's chief production is 
" The Gentle Skeptic," a valuable contribution to popular 
Christian science. " It has," says the Catholic World, " the 
solidity and elaborate finish of a work executed with care 
and diligence by one who is both a strong thinker and a 
sound scholar. In style it is a model of classic elegance 
and purity, and in every respect it deserves a place among 
the best works of English Catholic literature." 



5 18 Catholicity in the United States. 

Rev. F. X. Wentnger, S.J., D.D., the famous mission- 
ary , v is an elegant and untiring writer. He is the author of 
some eighty works, of which about ten are in English. Of 
these the best known are " Manual of the Catholic Relig- 
ion " ; " Photographic Yiews " ; " Catholicity, Protestant- 
ism, and Infidelity" ; "The Infallible Authority of the 
Pope," and " Lives of the Saints " — his latest work. Father 
"W eninger's most original, and, from a literary point of view, 
his most remarkable volume is " Photographic Yiews." We 
know of no similar book. It stands alone in our literature, 
valuable alike for its religious, literary, and scientific beau- 
ties. From a chapter on the Sun, I venture to extract the 
following charming simile. In fact, the volume is full of 
such pleasing figures : " In the polar lands, the sun appears 
to come upon the horizon before it rises ; but this phenom- 
ena is only a cold and lifeless counterfeit of the King of 
day. A similar illusion often takes place in those from 
whose souls divine Faith has departed. They fancy that 
they see the sun of truth in many of their illusory axioms 
and systems, but they are deceived. It is only a phantasm, 
but not the sun of truth." 

One of our latest and most successful writers in the field 
of controversy is Rev. James Kent Stone, C.S.P., D.D. 
He was bom in Boston in 1840, and graduated B.A. at 
Harvard, in 1861. Pie afterwards spent tw r o years in 
Europe, one of which, as a student at the University of 
Gottigen. While President of Hobart College, N. Y., in 
1869, he entered the Catholic Church. During the fol- 
lowing year he published his only work, " The Invitation 
Heeded." In this volume he gives his reasons for the step 
he took in embracing the true Faith. It is one of the most 
finished, logical, and forcibly written works of its class. 
Father Stone is now a member of the Congregation of St. 
Paul. 

The preceding authors can be taken as representatives in 
this department, which, however, has been enriched by 
many other able works, such as the Hughes and Brecken- 
ridge " Controversy " ; Campbell and Purcell " Debate " • 



Catholic Literature from 1850 &? 1876. 519 

Most Rev. P. R. Kenrick's " Holy House of Loretto " ; 
Brownson's " Liberalism and the Church " ; McGill's 
" Faith the Yicf 017 " ; Hewit's " Problems of the Age '' ; 
Ives' " Trials of a Mind in its Progress to Catholicism " ; 
Manahan's " Triumph of the Catholic Church " ; Spald- 
ing's " Evidences of Catholicity" ; Bryant's " Immacu- 
late Conception"; Rosecrans' "Divinity of Christ" ; Rev. 
Dr. Cummings' " Spiritual Progress" ; Burnet's "Path"; 
Muller's " Holy Sacrifice of the Mass " ; Smarius' " Points 
of Controversy " ; Tissot's " Real Presence," and " The 
Happiness of Heaven," by a Jesuit Father. The last- 
named work can be justly styled a spiritual and literary gem. 

ESSAYS AND REVIEWS. 

In this department of our literature all will gladly accord 
the first place to the late lamented Dr. O. A. Brownson. 
As an essayist, editor and reviewer, America has not pro- 
duced the superior of this singularly gifted man. From 
1844, when he became a Catholic, till 1864, when his Quar- 
terly Review suspended publication, Dr. Brownson support- 
ed it almost single-handed. In 1873, he revived the Review, 
and sustained it for two years with a brilliancy, undimmed 
by age, and a vigor unsurpassed at any previous date. Dr. 
Brownson published at different times, " Charles Elwood " ; 
" The Convert" ; " Liberalism and the Church," and " The 
American Republic." The last-named work is his master- 
piece. It is the result of his mature age, ripe experience, 
great learning, and extraordinary intellect, and literary cul- 
ture and discipline. In it " the Constitution of the United 
States is explained in a manner never before attempted or 
approached. The style is remarkable for its strength, den- 
sity, clearness, and purity. It supports and carries forward 
the immense weight and volume of thought, argument, and 
historical and philosophical illustration, without apparent 
effort, and transmits the author's meaning directly to the 
intellect, like a ray of light passing through a Brazilian 
pebble to the retina."* Dr. Brownson was a giant in the 

* The Catholic World, Vol. II. 



520 Catholicity in the United States. 

domain of letters. The quantity of literary labor accom- 
plished by him was indeed astounding, especially for our 
day. Eulogiums, the very highest have been passed upon 
his writings. In them can be found " the terse logic of 
Tertullian, the polemic crash of St. Jerome, the sublime 
eloquence of Bossuet, all in combination, or alternation, 
with many sweet strains of tenderness, and playful flashes 
of humor. * * * His style has a magnificent Doric beauty 
seldom surpassed, rarely even equalled."* 

As an essayist and reviewer Archbishop Spalding 
evidently holds the next place. His " Miscellanea " is the 
best published collection of American Catholic essays yet 
issued. His reviews of D'Aubigne and other writers, which 
afterwards grew into the " History of the Keformation," are 
able and learned productions, written in a pointed, popular 
style."f 



* The Catholic World, Vol. XXIII. 

fin the "Miscellanea," there are three articles entitled 
11 Early Catholic Missions in the North-west." I notice even in 
the last revised edition (1875) several errors in these otherwise 
excellent essays. In the note on p. 311, the venerable author 
refers to the Iroquois and Mohawks as if they were totally dis- 
tinct nations, whereas the Mohawks were simply one of the Iro- 
quois tribes. On page 312, it is stated that only two Jesuits, 
Be Brebeuf and Daniel, went on the Huron Mission in 1834. 
There were three, as Father Davost was one of the number. "In 
the spring of 1626,'' writes Dr. Spalding, (p. 326, revised edition,) 
"he (Brebeuf) penetrated into the Huron wilderness alone and 
on foot ; the first white man, certainly the first missionary who 
ever entered its unexplored recesses." The heroic Brebeuf did 
not go alone on that occasion, neither was he the first white 
man, nor the first missionary who " penetrated into the Huron 
wilderness." Father LeCaron had visited the Hurons, and 
founded a mission among them as early as 1615. In the same 
year, Champlain passed through the wilderness of Upper Canada 
and discovered Lake Ontario. See sketch of De Brebeuf, in the 
present work ; also Bancroft's " History of the United States," 
Vol. III.; Shea's "Catholic Missions" ; Parkman's "Jesuits in 
Korth America"; Boyd's "History of Canada," and Garneau's 
"Histoire du Canada." 



Catholic Literature from 1850/0 1876. 521 

The active and laborious life of Archbishop Hughes did 
not allow Mm sufficient time to leave behind him a great 
work on any one subject ; but his writings, carefully col- 
lected and edited by Mr. Lawrence Kehoe,-" in two large 
volumes, remain a monument of his ability as an able essay- 
ist, a skillful and polished writer. These volumes " are 
destined to hold a permanent place in American Catholic 
Literature by the side of those of Bishop England."* 

One of the most remarkable productions the great prel- 
ate ever penned was his dignified letter to Mayor Harper, 
of New York, in 1844. " Seldom has there appeared," 
writes Dr. Spalding, " in this Union a document more timely, 
more eloquent, more triumphant, more happy in its effects 
on the public mind. It \fras written under a threat of assas- 
sination immediately after the fearful May riots of Phila- 
delphia, and at a moment when there was every reason to 
apprehend similar or worse outbreaks in New York. * * * 
It is estimated that in New York alone, 150,000 persons 
read it within forty-eight hours after its publication." The 
elegant style of this letter, together with its bold and fear- 
less tone, make it rank with the best si milar productions of 
Junius and Dr. Doyle, the famous " J. K. L." From it we 
make one brief extract u in which he beautifully andtouch- 
ingly alludes to the American flag " : 

**I can even now remember my reflections on first beholding 
the American flag. It never crossed my mind that a time might 
come when that flag, the emblem of the freedom just alluded to, 
should be divided by apportioning its stars to the citizens of 
native birth, and its stripes only as the portion of the foreigner. 
I was, of course, but young and inexperienced ; and yet even 
recent events have not diminished my confidence in that ensign 
of civil and religious liberty. It is possible I was mistaken, but 
I still cling to the delusion, if it be one, and as I trusted to that 
flag on a nation's faith, I think it more likely that its stripes will 
disappear altogether; and that before it shall be employed as 
an instrument of bad faith towards the foreigners of every land, 
the white portions willblush into crimson, and then the glorious 
stars alone w ill remain." 

* Catholic World, Vol. II. 



522 Catholicity in the United States. 

One of the ablest and 'most graceful Catholic writers of 
the West is Prof. T. E. Howard, M.A., of the University 
of Notre Dame. He was born near Ann Arbor, Michigan, 
in 1837. For a time he studied at the University of Michi- 
gan, but completed his course and took his degrees at the 
institution in which he has been for many years an honored 
professor. During the late civil war, Mr. Howard bravely 
proved his patriotism on the battle-field. It was only when 
he was disabled by a severe wound that he retired from the 
service of his country. Aside from several minor produc- 
tions, his best-known work is " Excelsior ; or Essays on Po- 
liteness and Education," a volume which I have numbered 
among my most cherished " book friends," ever since I first 
read it. The style is pleasing and simple, and some passages 
highly poetical, while the whole volume is marked by elegance 
and sound sense. Its elevating and refining influence is such 
that it should be read by every American young man and 
woman. 

Rev. J. de Concilio was born in Naples, Italy, in 1836. 
He made a special study of the great " Summa " of St. 
Thomas, and was ordained in 1858. The following year he 
began his labors in the diocese of Newark, N. J., as pastor, 
and afterwards as professor of dogmatic theology in Seton 
Hall College. Father de Concilio is the author of " Catho- 
licity and Pantheism," an essay of much merit, indeed the 
ablest work on the subject in our language. 

Richard McSherry, M.D., was born in 1817, at Mar- 
tinsburg, W. Ya. His classical education he received at 
Georgetown College, and afterwards studied medicine and 
graduated in the University of Pennsylvania. Dr. McSher- 
ry's last and best volume is " Essays and Lectures." 

One of the more recent and scholarly contributions to this 
department of Catholic letters is " An Essay Contributing to 
a Philosophy of Literature," by Brother Azarias, of Rock 
Hill College. The style of this production is truly charm- 
ing. Short, pointed sentences, each bending under a load of 
thought, compel the most cultured to admire the grasp of 



Catholic Literature from 1850 to 1876. 523 

mind, the command of language, the terse eloquence which 
the author, a son of the " sainted La Salle," possesses. A 
paragraph selected at random, will show what we mean : 

"The clash of thought educes new thought. Mind influences 
mind over the chasm of ages. Virgil bows before Homer, and 
Dante acknowledges Virgil to be his master and model. For a 
thousand years Aristotle is the inspiration of the philosophical 
world. The genius of Thackeray expands only after it has been 
saturated with the master-pieces of Richardson and Fielding. 
Thus is wrought the chain of thought that girdles the world."* 

Among the ablest essayists and reviewers whose produc- 
tions have appeared in The Catholic World, Brownsorfs 
Meview, and The American Catholic Quarterly Review, 
are Eev. I. T. Heeker, C.S.P.; Eev. Augustine F. He wit, 
C.S.P.; Right Eev. Bishop Lynch ; Col. James A. Meline ; 
J. G. Shea, LL.D.; Eight Eev. Bishop Becker ; Eev. A. 
J. Thebaud, S.J.; Y. Eev. James A. Corcoran, D.D.; Y. 
Eev. James O'Connor, D.D., and G. D. Wolff. 

TRAVELS. 

During the last quarter of a century, this department of 
our American Catholic Literature has been enriched by 
several really meritorious works. Books written by Prot- 
estant tourists are seldom just — never correct. These au- 
thors, in the language of a learned traveller, " frequently 
misrepresent, perhaps unintentionally, the real customs of 
Catholic countries, and sneer at the practices, manners, re- 
ligion, etc., of Catholic nations. Their narratives entirely 
suppress, or barely mention the beauty, progress, civiliza^ 
tion, and philanthropy which the Catholic religion de- 
velopes, and the good which it operates throughout the 
world. The pre-eminence which Catholic nations hold over 
Protestant and heathen countries, is entirely overlooked by 
them ; and they even fail to notice that the best monuments 
of art and science, now existing in Protestant lands, owe 
their origin to the influence of the Catholic religion in the 

* P. 20. 



524 ' Catholicity in the United States. 

days previous to the apostasy of those countries from that 
Faith.' ' Books of travels, then, written by Catholics are a 
necessity in every Catholic family which makes any preten- 
sions to a library. 

The author who holds the first place in our list is Rev. 
Eugene Yeteomile, D.D. This eminent priest and scholar 
was born in Gallipolis, Italy, and received his early educa- 
tion in his native city. Coming to America, he finished 
his studies at Georgetown, D. C. While thus employed, he 
received his first knowledge of the Abnaki language from 
Rev. Yirgil H. Barber, S.J. Having been ordained priest, 
he was soon prepared to enter on the mission at Old Town, 
Maine, and was honored with the responsible charge of 
Indian Missionary, a position which he has held for many 
years. Besides his arduous duties as a missionary, Dr. 
Yetromile has found time to write " Travels in Europe, 
Egypt, Arabia, Palestine, and Syria," in two vols.; " The 
Abnaki and their History " ; and several valuable works in 
the Indian language, which will be mentioned further on. 
The two volumes of " Travels " are, so far as my knowledge 
extends, the latest, most extensive, and reliable work of the 
kind written in English by a Catholic. The style is lively 
and elegant. 

" Travels in England, France, Italy, and Ireland," by the 
late Rev. George F. Haskins, a zealous priest and convert to 
the Catholic faith, and founder of the " House of the Holy 
Guardian Angel," Boston, is a most interesting volume. The 
other works of this class, worthy of mention, are: "My 
Trip to France," by Rev. John P. Donelan ; " Rome, its 
Churches," etc., by Rev. Dr. ]STelligan ; " Two Thousand 
Miles on Horseback," by Col. Meline ; and several of Father 
De Smet's charming books. 

poetey. 
In the sixth century the famous St. Cadoc, poet, prince, 
and monk, beautifully said : 

"No man is the son of knowledge if he is not the son of poetry^ 
No man loves poetry without loving the light; 



Catholic L iteratu re from 1850/0 1876. 525 

Nor the light without loving the truth; 
Nor truth without loving justice; 
. Nor justice without loving God; 
And he who loves God cannot fail to be happy." 

But to come to our subject. What shall we say of the 
American Catholic poetry of this period ? Some of it is 
good — some better ; but who will say that we have had the 
best % However, we have greatly improved on the two 
earlier periods ; and of the dozen or more Catholic writers 
of poetry of the last quarter of a century several hold a very 
respectable rank in the literary world. 

The "Poems" of the gifted Thomas D'Arcy McGee, 
edited by Mrs. Sadlier, contain not a few exquisite pieces — 
many of them intensely Catholic, both in subject and senti- 
ment. 

John Savage, LL.D., was born in Dublin, in 1828. He 
received his early education in the monastery at Harold's 
Cross ; and afterwards entered the Art School of the Eoyal 
Society. His patriotic inclinations led him to join the '48 
movement ; and on its failure he fled to America and landed 
at JSTew York, about twenty-eight years ago. His life since 
has been chiefly devoted to literature and politics. During 
the civil war, Mr. Savage was a staunch Unionist. It was 
then that he wrote " The Starry Flag," a stirring mar- 
tial ballad. In 1875, he received the honorary degree of 
LL.D. from St. John's College, at Fordham, N. Y. As an 
editor, biographer, and polished writer, Dr. Savage is widely 
known ; bat it is as a poet that he will be mentioned in 
future years. He has recently published " Poems — Lyrical, 
Dramatic, and Romantic." The volume contains many 
pieces of rare value and beauty. " Sybil," a tragedy, is, in 
many respects, an American drama of a high order. Some 
of the shorter pieces are real gems. One of the finest of 
these is, " The Dead Year." Of this poem, one of the keen- 
est critics of our country wrote : 

" Nothing could be more complete, more chaste, or more 
thoughtful — full of rich and reflective, yet simple illustrations— 



526 Catholicity in the United States. 

than this charming reverie of winter. We regard it as better 
than similar pieces of Longfellow and Tennyson— more natural, 
less eccentric — as full of meaning as feeling." 

We give it without further comment, merely requesting 
the reader to notice its happy similes : 

THE DEAD YEAR. 

Yet another chief is carried 

From life's battle on his spears, 
To the great Valhalla cloisters 

Of the ever-living years. 

Yet another year — the mummy 

Of a warlike giant, vast — 
Is nitched within the pyramid 

Of the ever-growing past. 

Years roll through the palm of Ages, 

As the dropping rosary speeds 
Through the cold and passive fingers 

Of a hermit at his beads. 

One year falls and ends its penance, 

One arises with its needs, 
And 'tis ever thus prays Nature, 

Only telling years for beads. 

Years, like acorns from the branches 

Of the giant oak of Time, 
Fill the earth with healthy seedlings 

For a future more sublime. 

Dr. Savage is also the author of what must be considered 
the best poem yet written on " "Washington." 

George Henry Miles, a native of Baltimore, and for 
many years professor in Mount St. Mary's College, Emmitts- 
burg, was a poet of considerable repute. He was born in 
1824, and died in 1871. His chief poetical works were: 
" Mahomet," a drama ; " De Soto," a drama ; " Christine," 
a troubadour story, in verse ; and many smaller pieces. Dur- 
ing the late war he wrote several spirited songs. He was 
also the author of " Loretto ; or, the Choice " ; " The Gov- 



Catholic Literature from 1850 to 1876. 527 

emess," and " The Truce of God," three charming tales. All 
Mr. Miles' writings breathe a lofty Catholic spirit. 

Rev. Abram J. Ryan, the " Poet-Priest of the South," 
was born, in 1810, in Yirginia. He received his education 
at St. Mary's Seminary, the Barrens, Missouri. He has a 
wide reputation as an editor, lecturer, and zealous missionary. 
It is, however, as a poet that Father Ryan is famous. 
By far his best pieces are patriotic or religious. His poetry 
is full of feeling — intensity — beauty — and often sadness. 
" The Conquered Banner " ; " The Sword of Robert Lee " ; 
"The Land We Love," and "Erin's Flag" are pieces well 
conceived, rich in imagery, and beautifully written. " The 
Conquered Banner" contains seven stanzas, of which we 
give the first : 

" Furl that banner, for it is weary; 
Round its staff 'tis drooping dreary; 
Furl it, fold it, it is best: 
For there's not a man to wave it, 
And there's not a sword to save it, 
And there's not one left to lave it, 
In the blood which heroes gave it, 
And its foes now scorn to brave it ; 
Furl it, hide it — let it rest." 

The Rev. Adrian Rotjquette is a native of ~New Orleans, 
received his education in France, and was ordained in 1845, 
being the second son of Louisiana who was raised to that holy 
dignity. " He is," * says Davidson, " one of the few men 
who have written books in two languages ; and one of the 
very few who have written well in both." The Abbe Rou- 
quette is a true poet — a lover of the pure, the sublime, the 
beautiful. Lie is, in the language of Brizeux, " the bard of 
Louisiana." Besides several religious works in prose and 
verse, he has written "Wild Flowers" — sT collection of 
poems in English. But his gems are in French. The 
following stanzas are from a little poem entitled " To My 
Friend " : 



The Living Writers of the South." 



528 Catholicity in the United States. 

1 ' Oh ! that I could your language write, 
As you do mine, 
In mystic sacred words I might 
My soul enshrine; 

" Again, I might in golden rhymes, 
Let flow my thought ; 
But I have been in distant climes, 
And there forgot ! 

" As when at school, I speak no more 
Your mother-tongue ; 
!NV>r can I sing a tuneful lore 
As once I sung ! " 

The Abbe Kouquette still resides at Bayou-Lacombe, La.* 
One of the truest bards and sweetest singers of this gene- 
ration was the late Mrs. Mary A. Ford (" Una "). Miss 
McMullen was born in the county Antrim, Ireland, in 1841, 
came to this country when a mere child, and received her 
education at the TJrsuline Convent of St. Martin's, Ohio. 
She became the wife of Mr. Augustine Ford, of the Irish 
World, in 1875, and in the spring of the following year her 
genius was unhappily dimmed in death. Mrs. Ford was 
something more than a mere poet. She was a model 
Catholic — a deeply religious lady, whose life was as beauti- 
ful as her brightest stanzas. Her only published volume is 
" Snatches of Song " ; but she wrote much not contained in 
that work. Mrs. Ford's poetry possesses that grace, culture, 
and tender feeling which finds its way down to the yery 
depths of the human heart. Her verse flowed smooth as a 
limpid stream. Her tropes shot forth like so many winged 
spirits ; and many of her poems have an artistic beauty 
and finish which must give them a permanent place in 
literature. T^e following, though it may never be so 
popular, is, in my opinion, quite equal to Longfellow's 
"Psalm of Life": 



* See a notice of this gifted priest in the Metropolitan, Vol. II., 
also in Davidson's "Living Writers of the South." 



Catholic Literature from 1850 to 1876. 529 

WORK IS WORSHIP. 

Toiling brothers, are you weary 

Struggling 'neath life's bitter weight ? 
Dream not idleness is honor, 
Envy not the proud and great ; 
Noble is your humble lot; 
Work is worship, scorn it not. 

Sigh not for the gilded glory 

That the crown or sceptre brings ; 
If ye rule the fields of labor 
Ye are God-created kings ; 
Oft a regal heart may rest 
'Neath a coarse and tattered vest. 

Though the worldly great may scorn you, 

Ye are men — what more are they ? 
Have they not the same Creator, 
Are they made of finer clay ? 
'Tis by noble deeds alone 
That a noble soul is known. 

Let the voice of prayer and labor 

Blend in one harmonious chime; 
Useful works are glorious anthems, 
Toil is prayer the most sublime. 

Though ye suffer scorn and pain, 
Think not that ye live in vain. 

Think of Him, the " Meek and Lowly," 

When in weariness ye groan ; 
How He lived, and toiled, and suffered, 
Poor, unhonored and unknown ; 
He, the universal Lord, 
Worshiped by both deed and word. 

Honored be the earnest worker, 

Blessed the rough, toil-hardened hand, 
While the glorious hymn of labor 
Upward floats from wave to land. 
Toilers, noble is your lot ; 
Work is worship, scorn it not. 



53^ Catholicity in the United States. 

John - Boyle O'Reilly, editor of the Boston Pilot, is 
one of our most promising Catholic poets. He was born in 
the comity of Meath, Ireland, in 1844. His chief educator 
was his accomplished mother. At an early age he acquired 
short-hand, which, perhaps, gave him a bent for journalism, 
as, in his fourteenth year, we find him on the staff of the 
Drogheda Argus. In 1863, Mr. O'Reilly enlisted in the 
10th Hussars, and three years later he was arrested and tried 
for high treason. He was accused of urging soldiers to be 
republicans. Tried and convicted, he was sentenced to 
twenty years "penal servitude." In 1868, he was sent to 
"Western Australia, from which, in the following year, he 
escaped on board of a whaler, and after many adventures, 
landed in Philadelphia. By pluck and energy, Mr. O'Reilly 
soon reached his present position. He has published " Songs 
from the Southern Seas," a volume which contains more fresh- 
ness, vigor, and originality than is generally found in the 
first works of even famous authors. In most of his pieces 
thought predominates ; in short, he is a thoughtful poet. 
Reality and sound sense lie at the very foundation of all 
his conceptions. One of his best poems is " A Nation's 
Test." The following lines, entitled " My Mother's Mem- 
ory," is brief, and written in a tender strain : 

" There is one bright star in Heaven 

Ever shining in my night; 
God to me one guide has given, 

Like the sailor's beacon-light, 
Set on every shoal and danger 

Sending out its warning ray, 
To the home-bound weary stranger 

Looking for the land-locked bay. 
In my farthest, wildest wanderings 

I have turned me to that love, 
As a diver 'neath the water 

Turns to watch the light above." 

One of our most graceful poets is Prof. T. E. Howard, 
already mentioned in the department of Essays. He 



Catholic Literature from 1850 to 1876. 531 

always sings as a religious philosopher. The following 
exquisite piece is rich in imagery, deep, and thoughtful. Its 
force and beauty will be perceived more especially by those 
accustomed to stuiy the shining orbs of night. 

EVER. 

The patient gaze brings out the star, 

That, like an eye 

Set in the sky, 
Its sweet light shedding from, afar, 
At morning dawn, and still at even, 

The night alway, 

And live-long day, 
Bright twinkles ever, deep in Heaven. 

Thy steadfast prayer so reacheth love, 

That, like the star, 

Seeming so far, 
Its glad help sending from above, 
To youth's fair dream, and memory's smart, 

To griefs sad moan, 

And joy's sweet tone, 
Aye, burns for us, deep in God's heart. 

William Collins, author of a meritorious volume of a Bal- 
lads, Poems, and Songs," is a poet of growing fame, and one 
who owes more to real genius than to any culture derived from 
schools or colleges. He was born in Ireland in 1847, came 
to America in 1S59, and follows journalism as a profession. 
As the poet of the New York Irish World, he has gained a 
wide reputation. Mr. Collins' forte, it seems, is in the produc- 
tion of stirring, warlike stanzas ; but he occasionally tries his 
hand at pieces on temperance, or religious themes. The fol- 
lowing is a Christinas hymn from his pen : 

gloria in excelsis deo ! 

Bear the glad tidirfgs from ocean to ocean, 

"Waft it, ye angels, on every wind, 
Children of earth bow in grateful devotion, 

Christ the Redeemer is born to mankind. 



532 Catholicity in the United States. 

He from the throne of his Father descending, 
Meekly and lowly has come on the earth, 

Angels and saints in glad symphony blending, 
Sing of His triumph o'er Satan and death. 

Man from the darkness of sin which enthrals him, 
Spurning the tempter to life shall arise, 

Out to the sunlight of freedom he calls him, 
To life, and to glory, and love in the skies. 

Glory to God ! let the proud anthem ringing 
Roll to the uttermost ends of the earth, 

Now let each heart, songs of victory singing, 
Swell out in triumph, in gladness and mirth. 

Rev. Dr. Wallace, Mrs. A. H. Dorsey, Miss Eliza Allen 
Starr, Miss Eleanor C. Donnelly, Dr. John D. Bryant, Rev. 
Thomas A. Butler, Francis Dominic Rouquette, and J. A. 
McCaffrey, are all more or less known as writers of poetry. 

We have now reached the conclusion of these imperfect 
chapters on American Catholic literature. All that we have 
as yet done in letters is simply a beginning — a pretty good 
beginning. In the department of history we can point to 
no really great name. The bard, to be known in future 
ages as the Catholic poet of the United States, has yet to 
write ; and before him lies a wnde and glorious, but unwrought 
field. We have had one famous reviewer, and one widely- 
known writer on theology. We have had a few good biog- 
raphers ; and of our essayists, perhaps, those whose works 
will stand the test of time, might be numbered on two fin- 
gers. In the department of fiction, the quantity is much 
greater than the quality ; still it is far preferable to anything 
issued by the Protestant press of this country. Much of our 
literature, however, is mere surface w T ork, possessing neither 
brilliancy, depth, nor solidity. The cause is evident : " There 
is not," writes Brother Azarias, " enough of the steadiness of 
purpose, profound thought, and dijigent preparation that are 
necessary to achieve permanent success."* " We are obliged 

* " Essay on Philosophy of Literature." 



Catholic Literature from 1850 to 1876. 533 

to confess," remarks Dr. Brownson, Ci that our authors lack 
both depth and freshness, as well as vigor of thought, and 
our Catholic public cares little about literature except news- 
papers and sensational novels. We are wofully behind-hand 
in literature. * * * Here is a reproach to us which it 
is time for us to wipe out. It is time for us to show that 
we are neither imbecile nor indolent ; and the Catholic pub- 
lic should feel their responsibility as a missionary people."* 
The true Catholic will regard it as a duty to patronize our 
young and growing literature. A good book is a good friend. 
A good Catholic book is a dear Catholic friend. Some peo- 
ple, unhappily, seem to be in a state of invincible ignorance 
on this point. But they should try to wake up. They in- 
jure themselves, and they do not benefit their religion. He 
that is not with Catholicity is against it. 

On young American Catholics who aspire to authorship, 
who have trained themselves for the labor of writing, there 
rests a responsibility equal to the God-given gift. There is 
something noble in aiming high, even when the mark is 
never reached. Nothing trifling or useless should ever oc- 
cupy a Catholic pen. The useful, the entertaining, the in- 
structive, the good, the sublime, the beautiful — how vast is 
the field they cover ! It is said of Ozanam, that at the age 
of seventeen, deeply impressed with the conviction which his 
excellent instructor had imparted to him, that the Catholic 
religion is the source of countless benefits to the human 
race, he formed the resolution of devoting his pen to the 
propagation of this glorious Faith. With all the ardor of 
youth, he expresses his sentiments in letters written to his 
friends. He carefully prepared himself for the great task; 
and the world knows with what brilliant success he executed 
it. Though Ozanam' s life was short, he lived long, if life 
is to be measured by labors. Those who are able and worthy 
to enter on the career of letters may perhaps find an inspira- 
tion in his bright example. 



* Brownson' 's Rimew for January 1875. 



CHAPTEE IY. 

CATHOLIC ART, SCIENCE, AND PHILOSOPHY IN THE UNITED 

STATES. 

" For fifteen hundred years the Church has protected the arts and sciences; and 
at no period has she abated her zeal."— Chateaubriaetd. 

CATHOLICITY THE MOTHER OF ART, SCIENCE, AND PHILOSOPHY—A 
GLANCE AT THE PAST — ENGLAND — EAKLY HOSTILITY OF PROTEST- 
ANTISM TO SCIENCE AND LEARNING— ITALY — CATHOLIC SCIENCE IN 
THE NEW WORLD — THE CATHOLIC MISSIONARIES AS SCIENTISTS AND 
PHILOLOGISTS — KENBICK'S THEOLOGY — LAW— OTHER SCIENTIFIC 
WRITERS— CATHOLIC ART IN AMERICA — ORATORY — PHILOSOPHY — 
CAN SCIENCE CONFLICT WITH CATHOLICITY? — THE UNITED STATES 
AND HIGHER SCIENCE— A CATHOLIC UNIVERSITY NEEDED. 

The belief and practice of Catholicity refines, elevates, 
and expands the human mind. This is the true secret of 
Catholic influence on art, science, and philosophy. From the 
first ages we perceive this influence. The invention of water- 
mills, glass windows for churches, and silk manufactures be- 
long to the sixth century. The philosophy of history first 
found a habitation and a name in St. Augustine's " City of 
God.'' Bossuet, Schiegel, and Balmes continued the work, 
each in his own day. Bells and organs for churches were 
invented in the seventh century. In the eighth century, 
computation from the birth of Christ began. A monk was 
its author. Another invented the music scale. The Cru- 
sades gave the first great impulse to commerce. Double- 
entry book-keeping and the banking system originated in 
Catholic Italy. Powder was invented by a monk. Roger 
Bacon, the Franciscan of the thirteenth century, was a far 
more learned and profound man than Francis Bacon, the 
Protestant Chancellor of the sixteenth. Printing, the making 
of paper from linen rags, oil painting, and postal routes owe 

(554) 



Catholic Art, Science, and Philosophy, 535 

their origin to the Catholics of the fifteenth century. The 
luminous and gigantic intellect of St. Thomas Aquinas built 
up the Summa. The Catholic Leonardo da Yinci construct- 
ed the first canal with a series of locks. The lofty genius of 
Catholic worship found expression in the Gothic cathedral — 
grand hieroglyphic, which, when rightly deciphered, reveals 
the spirit in which the people of the Ages of Faith thought 
ancl worked. As great artists and architects the names of 
Michael Angelo, Raphael, and Bramante stand alone. In 
music, the master-minds were all Catholics. In philosophy, 
mathematics, and the natural sciences we can easily recall to 
mind Copernicus, Galileo, Torricelli, Boscovich, Gessandi, 
Descartes, Pascal, Piazzi, Mallebranche, Galvani, De Yico, 
Yolta, and Secchi, all Catholics, several of them Jesuits. 
Pope Gregory reformed the calendar. Protestant England, 
at first, would not accept the ten days' correction. Rather 
than agree with the Pope, that nation fought against the sun 
and stars for nearly two hundred years ! * 

To detail the grand achievements of Catholics in the field 



* Catholicity is the only truly scientific religion, and the 
only religion with which science can and must harmonize. Prot- 
estantism began by an insane effort to abolish the sciences. 
Luther declared "all science, whether practical or speculative, 
to be damnable, and all the speculative sciences to be sinful and 
erroneous." He also loudly declared that all human learning 
was u an invention of the devil." 

In 1520, the University of Erfurth had 311 students; seven 
years later it had only 14 students ! In most of the German 
universities, where the Reformation had its way, we are told 
that the students became "a godless race like those of Sodom 
and Gomorrah." See Spalding's "History of the Protestant 
Reformation," Vol. I.,' pp. 422-28. 

It was almost as bad in England. No sooner did that nation 
apostatize, than the high standard of instruction at Oxford and 
Cambridge was at once lowered. See Dr. Craik's "History of 
English Literature and Language," Vol. I. 

• How astonishing that so many lecturers, editors, writers, 
and preachers of our day seem never to have heard of such 
trifling facts ! 



53 6 Catholicity in the United States. 

of science were to write a volume. As an illustration, how- 
ever, let me cite what just one Catholic nation has done for 
science, apart from its acknowledged superiority in the fine 
arts. I refer to Italy. The Catholics of that country dis- 
covered the laws of motion, both in solids and fluids ; the 
orbits of the principal planets, their satellites and other 
appendages; they invented the lenses, the telescope, the 
microscope, the barometer, the thermometer, the pendulum, 
the lock, the theory of canals, and corrected the calendar; 
they discovered electricity ; made clocks, which were first 
put up in Italian monasteries ; made the best catalogue of the 
stars ; and perfected the compass.* 

CATHOLIC SCIENCE IN THE NEW WORLD. 

Columbus was the first Catholic scientist who trod the soil 
of America. Father Marquette was the first to give a theory 
of the lake tides. The early missionaries, especially the 
Jesuit Fathers, were nearly all men of scientific attainments. 
They discovered the salt mines of Onondaga, the copper 
mines of Lake Superior, and were the first to direct atten- 
tion to the mineral wealth of California, and other portions 
of the West. As we peruse the " Relatio Itineris in Mary- 
landiam " of Father White, the " Narrative " of Father Mar- 
quette, and various portions of the " Jesuit Relations," we 
are struck at how attentively these apostolic men observed 
the operations of nature, and how minutely they described 
the trees, flowers, animals, fishes, reptiles, etc., of the regions 
through which they passed. Those who read that most in- 
teresting volume, "Western Missions and Missionaries," 
will at once perceive what a bearing the various letters of 
the famous Father De Smet, S.J., had on natural history, 
physics, chemistry, geology, botany, astronomy, and geogra- 
phy. We believe he was the first to give a list of the prin- 
cipal trees growing along the banks of the Missouri. 

American philology is, especially, indebted to Catholics. 



* Cardinal Wiseman: " Science Under Catholic Influence." 



Catholic Art, Science, and Philosophy. 537 

Cartier, the discoverer of Canada, left us a vocabulary of the 
Hochelaga dialect ; Father Sagard, one of the Huron proper ; 
Father Brebeuf, a grammatical outline of the same ; Father 
Chaumonot, a full and complete Huron grammar ; Father 
White, a vocabulary and catechism of the Pascatoways; 
Father Bruyas, a grammar, radical words, and vocabulary 
of the Mohawk ; and Father De Carheil, a vocabulary of 
the Cayuga, with catechisms in several dialects — all of which 
still remain precious monuments of zeal, and mines for phi- 
lological research.* 

Duponeeau's " Memoir on the Indian Languages of North 
America " was a valuable contribution to science.f Bishop 
Baraga's great dictionary of several of the languages spoken 
by the Indian tribes of the Lake Superior region is a work 
which required prodigious labor. The learned and saintly 
man also published a grammar of the same languages. Rev. 
Joseph Marcoux spoke and wrote the Caughnawaga as an 
Indian or white man never did. Of that language, he left 
behind him a large folio dictionary, and a methodical gram- 
mar and dictionary, French-Iroquois and Iroquois-French. 
" In extent, arrangement, and accuracy," writes Dr. Shea, 
" they are unequalled by any work on an Indian language 
hitherto compiled." Dr. J. G. Shea himself is an Indian 
scholar of no mean repute. He is the author of the elaborate 
article on the Indian languages in "Appleton's American 
Cyclopgedia " (1875) ; and he edited " The Library of Ameri- 
can Linguistics, a series of Grammars and Dictionaries of the 
Indian Languages," in 13 volumes. 

The most famous living Indian scholar, however, is Rev. 
Eugene Yetromile, D.D. "He is believed," writes Rev. 
Edward Ballard, of Brunswick, Maine, " to be the only 
person who can read a verse of Elliott's ' Indian Bible,' 
with a true understanding of the words of that translation." + 

* The Metropolitan, Vol. III. 

t Duponceau died at Philadelphia in 1844. Unfortunately, he 
was not a very good Catholic. 
t " Collections of the Maine Hist. Society," Vol. VI. 



538 Catholicity in the United States. 

I have already referred to Dr. Yetromile in the chapter on 
Literature. He has labored for more than a quarter of a 
century among the Abnaki of Maine. The following are 
his chief Indian publications : (1). " Aln'amby Uli Awikki- 
gan," a volume which comprises devotions and instructions 
in various Abnaki dialects ;* (2). " Ahiamihewintuhangun," 
a collection of hymns put to music ; (3). " Yetromile Wewessi 
Ubibian," an Indian Bible ; (4). An " Abnaki Dictionary," 
in three folio volumes. Yols. 1 and 2 are English- Ab- 
naki ; or, A Comparative Dictionary of the venerable 
Father Hale's Dictionary, and the present Penobscot, Pas- 
samaquoddy, Micmac, and occasionally Montaneer dialects. 
Yol. 3 comprises Abnaki- English-Latin. Under the head of 
Abnaki are included all dialects of the Abnaki nation. " Al- 
though I have been twenty-one years at work on this Dic- 
tionary, " writes Rev. Dr. Yetromile, "yet it is not com- 
pleted, hence not printed. "f 

In Theology, the queen of sciences, we can point with an 
honest pride to the works of the late Archbishop Kenrick, of 
Baltimore. His " Dogmatic and Moral Theology," in seven 
volumes, constitutes a complete body of sacred science suited 
to the wants of the United States. " The appearance," writes 
J. G. Shea, " of so large a work, written in good Latin, and 
intended really for use, was a source of wonder to the Prot- 
estant public and clergy, few of whom could even read it 
without some difficulty, and none, perhaps, with ease. Con- 
sidered in a literary point of view, it marks the classic 
character of our writers, a familiarity with Roman litera- 
ture; which is unequalled in the country." 

The Catholic names of Gaston, Taney, Brady, O'Conor, 
and O'Gorman reflect honor on the science of law and the 
legal profession in America. Matthew Carey was the first 
able writer on political economy in this Republic. In the 
early part of the century, Father F. X. Brosius published 

* For a copy of this curious and valuable work the author is 
Indebted to the kind courtesy of Rev. Dr. Vetromile. 
t Letter to the author, 



Catholic Art, Science, and Philosophy, 539 

at Boston, liis " New and Concise Metliocl of Finding the 
Latitude by Double Latitudes of the Sun." In 1812, Eev. 
James Wallace, S.J. , issued Ci A New Treatise on the Use 
of the Globes and Practical Astronomy." William James 
McNevin, M.D., was the author of " Exposition of the 
Atomic Theory of Chemistry," which first appeared in 
1819. Eev. T. E. Levins was a skillful lapidary and emi- 
nent mathematician. The Croton Aqueduct had the benefit 
of his talents as an engineer. James Ryan was the author 
of several works on mathematics. M. J. Kerney, M.A., 
wrote a few elementary works of science. Father B. Sestini, 
S. J., has written a complete course in the higher departments 
of mathematics. He was born in Florence, Italy, entered the 
Society of Jesus, and was for some years a pupil of the 
famous astronomer, Father De Yico, S.J. Father Sestini 
came to this country in 1818. Flis chief publications are : 
" A Treatise on Algebra"; "Elements of Geometry and 
Trigonometry" ; " A Treatise on Analytical Geometry "; 
and lastly, " A Manual of Geometrical and Infinitesimal 
Analysis." Captain J. M. O'Connor gave this country one 
of its first, if not its very first work on the science of war. 
It was entitled, " A Treatise on the Science of War and 
Fortification." 

Where Catholicity is, there also must the arts be. In this 
comparatively new country we have made a beginning. 
Healy, the well-known portrait painter, is a Catholic. It 
is in connection with religion, however, that Catholic art 
has performed its noblest achievements in the United States. 
Nearly every large city can show its Gothic Cathedral, 
a monument alike of taste and piety. Two of these justly 
claim a few lines. 

When completed, St. Patrick's Cathedral, New York 
City, will be the largest, most beautiful, and costly structure 
of the kind in this Republic. The style of architecture is 
the pure Gothic, which prevailed in Europe in the 13th and 
14th centuries. The corner-stone was laid in 1858, by the 
Archbishop, Hughes ; and, save three years that the work 



54-0 Catholicity in the United States. 

was suspended, the edifice has been growing gradually ever 
since. It much resembles the famous Cathedral of Cologne. 
The foundation is of immense blocks of granite ; while all 
above the base course consists of fine white marble. The 
extreme length is 332 feet; extreme breadth 174 feet; 
while the two massive towers will each be 328 feet high. 
It is rapidly approaching completion. 

The Cathedral of Holy Cross, Boston, Mass., dedicated 
December 8, 1875, is a structure of massive beauty. The 
style is purely mediaeval Gothic. The entire length, includ- 
ing the chapel of the Blessed Sacrament, on the north- 
east corner, is 364 feet ; length, exclusive of the chapel, 320 
feet ; width at the transept, 160 feet ; height to the ridge- 
pole, 120 feet. In front, there are two towers of unequal 
altitude. The main one on the south-west corner is 320 
feet high, the other 200 feet high. This Cathedral is chiefly 
built of " Roxbury pudding-stone," a very solid and durable 
stone, well adapted to the Gothic style of architecture. 
Holy Cross was erected by the present Archbishop of Boston, 
Most Eev. J. J. Williams, D.D., the architect being Mr. 
Patrick Keeley, of Brooklyn, a gentleman who has built 
nearly three hundred churches in America. He is a native 
of Ireland. 

Among the other Cathedrals of note are those of Pitts- 
burg, Philadelphia, Albany, Chicago, Baltimore, Bulla 1 o, 
Louisville, Milwaukee, St. Louis, and Cincinnati. St. 
Joseph's Cathedral, Buffalo, and the Church of Notre 
Dame University, Indiana, possess the most powerful chimes 
of bells on the American Continent. 

Catholicity has given to this Republic such orators as Arch- 
bishop Carroll, Bishop England, Archbishop Hughes, 
Archbishop Kenrick, Rev. Father Harold, Rev. Dr. Pise, 
Right Rev. Dr. Patrick J. Ryan, Rev. Dr. McGlynn, Rev. 
Arnold Dam en, S. J., William Gaston, T. D. McGee, Rich- 
ard O'Gorman, Charles O'Conor, and others'. Speaking 
of Father Harold, the Dominican : " Dr. Archibald Alex- 
ander, of Princeton College, K.J., told John Nagle that he 



Catholic Art, Science, and Philosophy. 541 

never knew what true pulpit oratory was until he heard 
Harold ; he said his logic, rhetoric, diction, grace were all 
superlative."* 

From the day he entered the Catholic Church, Dr. Brown- 
son was an earnest and indefatigable laborer in the field of 
philosophy. His Review is a philosophical mine. Rev. W. 
H. Hill, S. J., has given us a valuable work on the " Ele- 
ments of Philosophy.'' Rev L. Jouin, S. J., is the author of 
" Compendium Logicse et Metaphysics," and " Elementa 
Philosophic Moralis " ; and Rev. S. Tongiorgi, S.J., has 
written an excellent work entitled " Institutiones Philo- 
sophicse." Rev. Brother Azarias, " Essay Contributing to a 
Philosophy of Literature " ; Rev. Dr. Brann's " Curious 
Questions" and " Truth and Error " ; and the Abbe Balmes, 
a Fundamental Philosophy," and his work on " Logic," are all 
valuable contributions to Catholic Philosophy ; while the 
various volumes of the Gatholie World have largely en- 
riched the same department. 

As we began this chapter with science, so we shall con- 
clude with a few words on the same subject. Can the 
truths of science ever conflict with the truths of the Catholic 
Faith ? Never. This is something which has never occur- 
red, and never can occur. Does the mathematical truth that 
two and two make four contradict the theological truth that 
there is one G-od % Certainly not. It is the same, then, 
with all the truths of science. By the truths of science, 
I do not mean the guesses, conjectures, and unproved 
theories of scientists. It is with these, and these only, that 
religion can ever come into collision, and for the simple 
reason that they are often false. The so-called conflict 
between science and religion is a fiction — a bugbear con- 
jured up by scientific fops, or literary scoundrels, who often 
possess little science and no religion, and who get angry and 
call Catholicity bad names if the Church condemns their 
ridiculous guesses and wild conjectures. Whenever we 

* Lippincotfs Magazine, cited in ' ' Bibliographia Catliolica 
Americana." 



542 Catholicity in the United States. 

read the effusions of one of these geniuses, or his descrip- 
tions of the fabulous wars between religion and science, we 
are at once reminded of Beppolo's Fanfarone : 

" What is't that boils within me ? 
Is't the throes of nascent genius ; or the strife 
Of high immortal thoughts to find a vent ; 
Or, is it wind?" 

The United States is a land fertile in useful inventions. 
In that line American ingenuity and common sense, perhaps, 
carry off the palm. But as soon as we come to the field 
of higher science all is changed. Our supposed greatness 
vanishes. Indeed, it may be safely said that there is not 
to-day in this Eepublic two scientists, Protestant or Catholic, 
of such established reputation that their names will be well 
remembered one hundred years hence. 

Benjamin Franklin* is yet the largest and brightest star 
in the scientific firmament of America. What is the cause 
of this % The want of a high standard of education — the 
want of institutions of learning to insist on that high stand- 
ard. This is why a first-class Catholic University is really 
needed. Its very presence would soon elevate the tone of 
American art, science, and philosophy. It would train up 
sound scholars — men able to grapple successfully with Dar- 
win, Buckle, Huxley, and Tyndal on their own ground. Its 
graduates would not be young men whose minds are partly 
filled with such a jumble of science and philosophy, that in 
a few years the little religion they possess is completely 
hunted out of them, leaving them to wander through life 
in the mazes of doubt or indifference, or more unfortunately 
still, to fall into infidelity ! Never' did Bacon say anything 
truer or wiser than when he wrote : "A little philosophy 
inclineth man's mind to atheism, but depth in philosophy 
bringeth men's minds about to religion."f 



* Franklin was not a Catholic. 
t Essay XVI. " On Atheism.'' 



CHAPTEK Y. 

CATHOLIC JOURNALISM IN THE UNITED STATES. 

" In our day Providence seems to have given a great mission to the Catholic Press." 

—Pius IX. 

INTRODUCTORY — THE WEEKLY CATHOLIC PRESS — THE MAGAZINES — THE 
QUARTERLIES— THE AGE OF JOURNALISM — GOOD AND BAD PAPERS — 
SOME NEWSPAPER DEFECTS— THE CATHOLIC EDITOR — TABLE OF 
CATHOLIC JOURNALS. 

By the term " journalism," used in the heading of this 
chapter, we include all forms of American Catholic period- 
ical literature — newspapers, magazines, and reviews, printed 
in our own language. As Catholics invented the art of 
printing, so it was Catholics who originated the first news- 
paper. This was the Gazette of Venice, issued during the 
war with the Turks, in 1563. It received its name from a 
small coin called gazetta — the price charged for the privi- 
lege of reading it. The first French newspaper, the Mer- 
cure Francois, appeared in 1605. The Weekly News, 
which began in 1622, was the first English newspaper. It 
contained only foreign news. Steele's Tatter, which dated 
from 1709, was really, however, the first sheet of EngL'sh 
periodical literature. The first American newspaper was 
the Boston Public Occurrences, issued in 1690. 

It is easy to understand that a certain population is neces- 
sary to support a press. With' the Catholics of the United 
States, this was the great drawback at first. They were 
scattered, unorganized, and comparatively few in numbers. 
Besides, the penal laws of England had prevented many of 
the English-speaking portion from learning how to read. 

THE WEEKLY' CATHOLIC PAPERS. 

The Shamrock, the first American newspaper to which 
we may fairly apply the term Catholic, appeared in "New 

(543) 



544 Catholicity in the United States. 

York in 1815. It lived for several years, its editor being 
Thomas O' Conor, father of Charles O'Conor, the distin- 
guished Catholic lawyer. " It professed," says Archbishop 
Hughes, "to defend the Irish character against obloquy. 
Incidentally it was Catholic, in so far as the Irish were 
assailed."* The real founder, however, of Catholic journal- 
ism in America was Bishop England — all honor to his giant 
Irish intellect. He saw that our religion was regarded with 
contempt. To him fell the splendid work of changing the 
current of public opinion, of giving Catholicity a certain 
respectability — a status in this Republic. A prelate en- 
dowed with such grasp of mind at once perceived the value 
of the press, and in 1 822, he established the United States 
Catholic Miscellany at Charleston, S. C. For twenty years 
the product of Dr. England's magic pen appeared in its 
columns. His accomplished young sister was for a time his 
second self in the management of the paper. It is said she 
often toned down the fierce logic of his bold and pointed 
articles ; while by her own contributions the pages of the 
journal were frequently graced and enriched. But God 
called away this gifted and beautiful girl, and the great 
Bishop shed many an affectionate tear on her grave. Under 
such noble auspices began our first American Catholic 
newspaper. The Catholic Miscellany, unfortunately, ceased 
publication in the spring of 1861. 

In 1822, Denman established the Truth Teller in ~New 
York ; and soon after, George Pepper founded the Irish 
Shield at Philadelphia. The latter, it appears, had but a 
brief term of existence, and Mr. Pepper having removed to 
Boston, there began the Catholic Sentinel. Writing of 
Pepper, McGee says : " His papers were always stored with 
anecdote and biography. He was often scurrilous and some- 
times fulsome ; but it was the time of the tomahawk, in 
literature as in war.''f At that period, Catholic Emancipation 



* " Reflections on the Catholic Press." 

t " History of the Irish Settlers in America." 



Catholic Journalism in the United States. 545 

was the absorbing topic of discussion in the political world ; 
and in 1829, 1830, and 1831, when the Catholic spirit rose 
everywhere with the tidings of O'Connell's victory, The 
Jesuit in Boston, the U. jS. Catholic Free Press in Hart- 
ford, The Catholic Telegraph in Cincinnati, and the CatholiG 
Diary in New York, were added to the journals already 
devoted to Catholic principles and the Irish race. 

The Catholic Telegraph, now the oldest Catholic journal 
in the United States, made its appearance at Cincinnati in 
the fall of 1831. It was founded by the sainted Bishop 
Fenwick, O.S.D. Its career has been marked by an honest 
boldness. On its editorial banner it has long borne aloft 
the name of Y. Rev. Edward Purcell, " a genial, warm- 
hearted, independent writer, who, to a bountiful supply of 
uncommon common sense, blends the astute discrimination 
of a lawyer, with a clear knowledge of Catholic doctrine 
and felicitous way of expressing himself. He has been for 
some years very ably assisted by the Rev. J. F. Callaghan, 
whose editorials are no playthings."* 

The Pilot of Boston is, in point of years, the second of 
the living veterans. It was established in 1837. Its course 
of over a third of a century has been, on the whole, 
high-toned and honorable. Patrick Donahoe, long the 
proprietor, was a man of indomitable energy, and in all 
the ups and downs, and struggles and victories of his paper, 
must be said to have acted like a man. For many years 
The Pilot has been one of the most widely circulated 
and influential Catholic journals in America. Though a 
well known advocate of the rights of the Irish race, it has 
not ceased to identify itself with the interests of Catholicity. 
It has lately had to weather a severe storm ; but under the 
able guiding hand of John Boyle O'Reilly, its future is not 
doubtful. 

The New York Freemarfs Journal was established in 
the summer of 1840, by James W. and John E. White, 
nephews of Gerald Griffin, the famous Irish writer. Two 

* Rev. J. M. Finotti in The Catholic Record. 
35 



546 Catholicity in the United States. 

years later, Bishop Hughes became its proprietor, and in 
1847, it passed into the hands of James A. McMaster. Be v. 
James R. Bayley (now Archbishop) was editor during 1846 
and 1847. At the beginning of the civil war the policy of 
the Freeman's Journal led to the interference of the Govern- 
ment, and it was suspended for several years. Mr. Mc- 
Master is a bold and vigorous writer ; but his judgment and 
his prudence are not always equal to his zeal and his learn- 
ing. 

The Catholic of Pittsburg dates its life from 1844, when 
it was founded by the good and gifted Bishop O'Connor. 
Its record has been most honorable. " The venerable and 
respected name of Jacob Porter," writes Eev. J. M. Finotti, 
" has been inscribed on its editorial columns for many a year. 
It has never increased its subscription price ; it has always 
been a sterling, independent, dignified Catholic paper ; it 
has not veered around the four quarters of the political 
compass. It has followed the even tenor of its life, and has 
done a great deal of good. Were it not for its sterling 
qualities it could not have existed so long without shifting 
and trimming, which it has never done."* 

The Propagdteur Catholique of New Orleans began in 
1844. It has reckoned among its contributors some of the 
ablest men of the South. Braving the storms of the rebel- 
lion, it still exists, and speaks to its readers both in French 
and English. 

In 1849, the Catholic Mirror of Baltimore made its 
appearance. It is the last in the list of our veteran weeklies 
that have borne the burden of the day and the brunt of the 
battle for over a quarter of a century, without succumbing 
to the wear and tear of time. The Mirror is the official organ 
of the Archbishop and Bishops of the ecclesiastical province 
of Baltimore. 

In 1852, Thomas D'Arcy McGee established the Amer- 
ican Celt, which five years subsequently, he sold to Messrs. 

* The Catholic Record. 



Catholic Journalism in the United States. 547 

D. & J. Sacllier & Co. These gentlemen continued the 
paper under a new name — The New York Tablet. With 
such able contributors as Dr. Brownson, Mrs. J. Sadlier, 
Dr. J. Y. Huntington, and others, it soon obtained a wide 
reputation as a sound exponent of Catholic principles, and a 
journal of high literary merit. It still keeps the field, and 
bravely comes up to its work with undiminished vigor. 

The Ave Maria was founded in May, 1865, by the Y. 
Bev. Edward Sorin, C.S.C., at Notre Dame, 'Indiana. This 
is the first periodical established in the New World in the 
interests of the Blessed Yirgin. Its circulation, we believe, 
is about 7,000. It is edited by a priest of the Congregation 
of the Holy Cross, and is printed by religious of the same. 
In 1866, The Ave Maria received the approbation of 
Bins IX. 

During the last decade between twenty and thirty 
Catholic newspapers have entered the journalistic field. 
Our limited space will permit us to notice but a few of the 
more representative of these. The Catholic Standard of 
Philadelphia was started, in 1866, by Wm. Pepper & Co., 
under the editorship of Bev. James Keogh, D.D. After 
various changes, it was purchased by its present proprietors, 
Messrs. Hardy & Mahony, in 1874. It is now edited by 
George Dering Wolff, a ripe scholar and finished journalist. 
The Standard is one of the largest and most influential 
papers in the country. 

The New Orleans Morning Star was founded in 1868, 
by the Catholic Bublication Company, of which Archbishop 
Berche is president. The chief writers for this paper have 
been N. B. Lancaster, a distinguished lawyer of New 
Orleans, and one who is connected by close family ties to 
the Spaldings of Kentucky ; Bight Bev. Dr. Elder, Bishop 
of Natchez ; and Bev. A. J. Byan, the eminent priest, poet, 
and orator. It is under the editorial management of 
Thomas G. Bapier. The Morning Star is one of the most 
widely known of the Southern journals. It has effected 
much good among the faithful, uniting them more closely 
in all respects. 



548 Catholicity in the United States. 

The Louisville Catholic Advocate was founded in 1869 
by several Catholic gentlemen who had at heart the in 
terests of the Church. It is the third attempt at establish 
ing a Catholic journal in that diocese. 

The Irish World was founded by Patrick Ford in 
Brooklyn, N. Y., in the fall of 1 870. By the energy and 
ability of its managers it rapidly rose in power and circu- 
lation. It has been a fearless advocate of the Irish race, 
while at the same time it professes Catholic principles. 
Patrick Ford, the editor and proprietor, is a native of 
Ireland, came to this country when a child, and received 
his education at Boston, Mass. He is a born thinker, a 
man of singularly simple life, original views, inflexible 
principles, and great tenacity of purpose. As a writer, he 
wields a pen of no common power, and excels in what the 
French call the style coupe. Among other writers of this 
journal are Thomas Mooney, the historian, William Collins, 
the poet, and J. J. Clancy. While the general course of the 
Irish World has been praiseworthy, bold, and brilliant, it may 
be proper to add, that the prudence of some of its more 
recent views, in regard to several matters of high impor- 
tance, has been questioned by many whose opinions are 
entitled to respect. 

The Catholic Review of Brooklyn, N. Y., was founded 
in the spring of 1872. It has been edited from the begin- 
ning, with much ability, by Patrick Y. Hickey, a native of 
Ireland, and a graduate of the Catholic University of Dublin. 
Among the most notable Catholic weeklies that have made 
their appearance during the last three years are the Catholic 
Temperance Abstinence Union of New York, founded by 
J. W. O'Brien and J. O'Mahony ; the Catholic Universe 
of Cleveland, founded by Bishop Gilmour ; the Chicago 
Pilot, founded by M. J. Cahill ; and the Catholic Columbian, 
founded by Bishop Rosecrans of .Columbus, Ohio. Nor 
must we forget to name two of our lively college journals — - 
the Notre Dame Scholastic and the Niagara Index. 



Catholic Journalism in the United States. 549 

THE CATHOLIC PRESS OF CANADA. 

The Montreal True Witness is the veteran Catholic paper 
of Canada. It was founded in the summer of 1850, by the 
late George E. Clerk, to answer the attacks of the Prot- 
estant papers, particularly those of the Witness, a bigoted 
daily journal of Montreal. The True Witness was the first 
Catholic paper ever published in our language in Canada.* 
Mr. Clerk was a true and able champion of Catholicity. 
The present editor is Rev. A. J. O'Reilly, D.D., a noted 
writer in the field of fiction. 

The Morning Freeman of St. John, 1ST. B., is a sterling 
journal. Its founder and editor is Hon. Timothy W. 
Anglin, Speaker of the Canadian House of Parliament. 

The Irish Canadian of Toronto comes next in point 
of time. It was founded in 1863, by Patrick Boyle, who 
has ever since guided its destinies as editor and proprietor. 
Though its career has been eventful, it has not been without 
honor and success. 

The Tribune, Toronto, Ontario, was established in 1874, 
by Troy & Co. For a strictly Catholic journal its success 
has been very creditable. It is edited by J. L. Troy. 

THE CATHOLIC MAGAZINES OF THE UNITED STATES. 

The magazine is a monthly periodical. Both in the 
amount and character of its matter it holds a middle place 
between the weekly paper and the quarterly review. The 
earliest Catholic publication of this nature was The Globe 
of New York, which began in 1819, and was edited 
by Thomas O' Conor. " Ireland and Catholicity," writes 
Charles O' Conor, " were its leading topics. It lasted about 
a year."f The Shepherd of the Valley, published in St. 
Louis, was a respectable Catholic monthly. It began in 
1832, and was issued for six years. 

The United States Catholic Magazine was established at 

* Letter of Mr. John Gillies to the author. 

t Letter in ' ' Bibliographia Catholica Americana." 



550 Catholicity in the United States, 

Baltimore in 184:2. It may be regarded as our first really 
able Catholic magazine. He who possesses its numbers from 
1 842 till 1849, when it ceased publication, has a mine rich 
in intellectual wealth. Opening a bound volume we read 
on the title-page: "The official organ of the Most Rev. 
Archbishop of Baltimore, and the Rt. Rev. Bishop of Rich- 
mond ; and published with the approbation of the Rt. Rev. 
Bishops of the United States. Edited by Rev. Charles I. 
White, D.D., and Y. Rev. M. J. Spalding, D.D." Its best 
articles were from the pens of the editors, and such con- 
tributors as B. U. Campbell, Rev. Dr. Pise, James Mc- 
Sherry, James Wynne, M.D., Mrs. A. H. Dorsey, and J. G. 
Shea. The Catholic Magazine was published by John 
Murphy. Scattered through its pages are steel engravings 
far surpassing anything we can meet in similar publications 
of to-day. Take up, for instance, Yol. III., and look at 
that frontispiece — a picture of Archbishop Carroll. It is 
by f&r the best we have ever seen. 

In 1853, The Metropolitan ol Baltimore began its career. 
It had an existence of six years. During the first year it 
was edited by " a clergyman " ; during the second year, by 
Dr. J. Y. Huntington; then, for three years by a "com- 
mittee of literary gentlemen " ; and during its last yeai 
(1858) by M. J. Kerney, A.M., author of " Compendium 
of History," and other works. The Metropolitan was less 
solid, lighter and more readable than the U. 8. Catholic 
Magazine. I never feel greater literary enjoyment than 
when looking over its bright and sparkling pages. It was 
owned and published by John Murphy, a gentleman to 
whom American Catholic literature is much indebted. 

The Catholic World of New York was founded in the 
spring of 1865, by the Y. Rev. I. T. Hecker, C.S.P. It has 
received the approbation of Pius IX. and Cardinal Mc- 
Closkey. At first it was an eclectic, but it is now wholly 
composed of original articles, with the exception of occa- 
sional translations. It numbers among its contributors some 
of^the ablest Catholic writers in America and Europe. Dr. 



Catholic Journalism in the United States. 551 

Brownson, Col. Meline, Dr. Clarke, Father Hecker, Father 
Hewit, Father de Concilio, Father Spalding, Miss Tinker, 
Aubrey de Yere, and others, have enriched its pages with 
their able productions, in prose and verse, theology and 
philosophy, fact and fiction, history and romance. In age 
and rank The CatJiolic World stands at the head of onr 
magazines. 

The Messenger of the Sacred Heart of Jesus was founded 
at Woodstock, Md., in 1866, by Eev. B. Sestini, S.J. Its 
object is to promote the Association of the Apostleship of 
prayer, and devotion to the Sacred Heart of Jesus. Father 
Sestini has been its only editor. 

The Manhattan Monthly of New York, under another 
name {The de la Salle Monthly), was founded in 1867. Its 
contents are generally light and pleasing. The present 
editor, John Savage, LL.D., has succeeded in making it a 
high-toned and successful periodical. 

The Young Crusader, a meritorious juvenile Catholic 
monthly, made its appearance in Boston, in 1868. It has 
been very fortunate in its sphere of usefulness. Eev. 
"William Byrne is the founder and editor. 

The Catholic ^Record of Philadelphia was established in 
1871, by its present editors and proprietors, Hardy and 
Mahony. From the first it met with marked success. It 
is strictly Catholic. From the varied and interesting nature 
of its articles it much resembles The Metropolitan of twenty 
years ago. The Y. Eev. Patrick E. Moriarty, D.D., O.S.A., 
a true priest and a true man, who has lately gone to his 
reward, was a venerable contributor to its pages. Among 
its other writers of note are : Hon. Joseph E. Chandler, 
Eev. J. M. Finotti, Eev. J. Y. O'Connor, and Dr. J. J. 
Barry. 

The Central Magazine of St. Louis was founded in 1872, 
by Miss Mary Nolan, who has since, been its editor and pro- 
prietor. It is an illustrated periodical, entirely the work of 
women. There are several other Catholic monthly period- 
icals of lesser note, but want of space compels us to stop 
here. 



552 Catholicity in the United States. 



THE CATHOLIC QUARTERLIES. 

We have had but two Quarterly Reviews, and so their 
story is not long. On Dr. Brownson's becoming a Catholic 
in 1844, he immediately turned the service of his Review 
to the defense of Catholicity. For twenty years he was the 
most bold and powerful lay champion of the Faith in 
America. Single-handed he fought his battles, and victory 
generally perclied on his standard. He was a giant — a legion 
in himself. Various circumstances led to the suspension of 
Brownson's Review in 1864. It was revived in 1873, and 
for two years more, the veteran chief of American Catholic 
letters taught the teachable, confronted error, clove tough 
skulls, and laid down the sword only when age pointed to 
the tomb. " When Dr. Brownson and all of us shall be 
consigned to the dust," wrote Archbishop Hughes, " those 
who are to succeed us will go forth among the pages of his 
Catholic Revieio, l prospecting,' as they say in California, 
for the best ' diggings.' Nor will they be disappointed, if 
they have tact and talent for profound, philosophical, liter- 
ary, and religious mining ! " 

The first number of The American Catholic Quarterly 
Review of Philadelphia was issued by Hardy and Mahony 
in January, 1876. Its articles are productions of high merit. 
More than once have they been quoted in the preceding 
pages. This Review is under the chief editorial manage- 
ment of Y. Rev. James A. Corcoran, D.D., the distinguished 
theologian. Its history belongs to the future. 

This is, emphatically, the age of journalism. The time 
when orators swayed public sentiment is past. We have 
no longer a Demosthenes, a Burke, an O'Connell, or a Web- 
ster, because we have newspapers. " The press," says 
Balmes, " is but speech in a new form. It is a voice which 
is distinguished from the common voice in this, that it 
sounds abroad, that it is heard by a larger audience, that it 
rings through the world with increased force and rapidity, 
and that, in tine, it is perpetuated by an indelible stamp." It 



Catholic Journalism in the United States. 553 

has often been said that the press is a mighty power — the 
modern lever that moves the world. Doubtless it has been 
abused ; but what is it that man does not abuse ? Let us 
never confound abuse with use ; if it were necessary to de- 
stroy the latter to restrain the former but little would re- 
main to us on the face of the earth ! An immoral, unprin- 
cipled journal is capable of doing a vast amount of evil. A 
good one does the work of a score of missionaries. We can 
almost tell the moral tone and character of a family by 
knowing what journal or journals its members patronize. A 
newspaper is an intellectual bill of fare. People seldom pur- 
chase that which displeases them. Woe to the Catholic 
parents who allow questionable newspapers to enter their 
doors — to corrupt the purity of their children's minds. There 
is not a daily paper in the United States fit for a Catholic 
child to read ! Do not think this is said at random. It is 
a grave assertion ; but it could be as easily proved as said. 
Assailed as faith and morality are in this Republic, a power- 
ful Catholic press is, under God, one of our very greatest 
protections. While it is an act of virtue to defend the 
truth, it is an act of duty and virtue for all Catholics to 
patronize their own journals. 

The Catholic press of America has been little more than 
half a century in existence. As a whole, its career has been 
honorable and high-toned ; but, of course, it had its short- 
comings. It is human ; and to err is human. We even 
presume to point out some things which, in our opinion, 
admit of improvement. (1) With some honorable excep- 
tions, Catholic papers might he made more interesting. 
Brief, lively editorials, written in short, pointed sentences, 
together with a choice selection of news, fun, fact, and 
fiction — this is the whole secret. (2) With many Catho- 
lic papers literary criticism may be numbered with 
the lost arts. True criticism, in the words of Matthew 
Arnold, is to see things as they really are. Its higher wis- 
dom is the capacity to admire. But the man who can only 
praise is unfit for the office of critic. Fulsome flattery is 



554 Catholicity in the United States. 

even below acute nonsense. Neither is hairsplitting criti- 
cism. The editor who can crow over one grammatical error 
in a meritorious book, while he is blind to everything else, 
is, indeed, to be pitied. But this is not the prevailing fault. 
One of the largest Catholic publishers in this country lately 
said to the writer : " The way in which many Catholic news- 
papers get up their book-notices is so much nonsense — stupid 
humbug ! It's always the same old song, c such a book is a 
good book — it should be in every Catholic family.' " This 
was the language of a shrewd, scholarly business-man. 
" The critic's position," remarks a thoughtful writer, " is a 
noble one ; it is also a responsible one. He ought to be the 
faithful sentinel and servant of humanity, ever on the look- 
out, ever quick to report the signs of the times and the spirit 
that actuates a work, fearless in exposing shame, just in his 
estimates, and at all times truthful."* (3) The course of 
some journals tends to disturb the harmony which should 
exist between the Catholics of the United States, to dimin- 
ish the respect which Catholics should ever entertain for 
their spiritual guides, the clergy. " Blessed are the peace- 
makers," said the greatest of Teachers. Unhappily, some 
newspapers appear to know better. But, thank God, their 
number is few. The Catholic journal, however, which 
would by its insinuations, or its teachings, tend to diminish 
the deep respect which Catholics should ever entertain for 
their clergy, would be doing the work of Judas, kissing 
Truth while it is. only betraying it. Such a journal has num- 
bered the days of its usefulness. Mildly speaking, its editor 
plays the scoundrel. He is a sower of discord ; and not be- 
ing with the Church, he must be against it. The Catholic 
journalist leaves his proper sphere when he presumes to 
dictate to the divinely-appointed rulers of the Church. 
To those cockle-sowing writers we would say : " You 
misunderstand your true mission. Hands oft' ! Mind your 
own business." 

As a body, however, our editors are sound, learned, loyal, 

* "Essay on a Philosophy of Literature." 



Catholic youmalism in the United States. 555 

large-hearted Catholics. And well they may be so ! Theirs is 
a grand and responsible position. They are the sentinels of 
Truth— the defenders of the Faith. " The Catholic editor," 
says a distinguished French prelate, " has to light on the 
whole line ; now with an infidel, next with a rabid secretary ; 
now to rebut sophistry, then to rebuke slander ; here to cor- 
rect misstatements, there to remove false impressions or dis- 
arm prejudice. He has to fight on the philosophical as well 
as the theological ground ; an attack is no sooner repelled 
than another has to be faced ; a falsehood is no sooner con- 
futed than, mushroomlike, it springs up again in some cor- 
ner ; it spreads far and wide, and, by dint of being called 
the truth, it ends with being accepted as such." 

Such being the difficulties of his position, it is not rash to 
assert that the Catholic editor can never possess an overstock 
of virtue, learning and prudence. To come up to the de- 
mands of his duties he should be — 

" Unbiased, or by favor, or by spite ; 
Not duly prepossessed, nor blindly right ; 
Though learned, well-bred; and though well-bred, sincere; 
Modestly bold and humanly severe ; 
Who to a friend his faults can show, 
And gladly praise the merit of a foe." 

The following list contains the names of 50 periodicals. 
There are now about 40 Catholic periodicals in the United 
IStates. There are Catholic papers published in the German, 
French, Spanish, Italian, and Polish languages. Many 
Catholic journals even in our own language are omitted in 
this table, which, it must be understood, is not complete. 



556 Catholicity in the United States. 



TABLE OF AMERICAN CATHOLIC PERIODICALS. 

(1815— 18Y6.) 



WEEKLIES. 



NAME. 



The Shamrock |New York 

The U. S. Catholic Miscellany Charleston, S. C. 

The Truth Teller New York 

The U. S. Catholic Free Press [Hartford 

The Catholic Diary iNew York 

The Catholic Herald Philadelphia 

New York , 

Louisville 

Boston 

New York , 

New York 

New Orleans 

: Pittsburg 



The Green Banner 

The Catholic Advocate 

The Pilot 

The Freeman's Journal 

The Catholic Youth's Magazine. 

The Propagateur Catholique 

The Catholic 



The Cath olic News Letter St. Louis . 



The Catholic Observer. 

The Catholic Mirror 

The Catholic Weekly Instructor. 

The Western Tablet 

The American Celt 

The Catholic Vindicator 

The Sentinel 

The Tablet 

The Ave Maria. 

The Catholic Standard 

The North-western Chronicle 

The Morning Star 

The Catholic Advocate 

The Catholic Sentinel 

The Irish World 

The Catholic Vindicator 

The Catholic Review 

The Catholic Temp. Ab. Union . . 

The Review 

The Catholic Universe 

The Catholic Columbian 



Boston. 
Baltimore . . . 
Philadelphia. 

Chicago 

Buffalo 

Detroit 

Buffalo 

New York.. . 
Notre Dame. 
Philadelphia. 

St. Paul 

New Orleans . 
Louisville . . . 

Portland 

New York. . 
Milwaukee . . . 

Brooklyn 

New Fork . . . 

Toledo 

Cleveland 

Columbus. . . 



The Chicago Pilot IChicago . 



MONTHLIES. 



The Globe.... 

The Metropolitan 

The Shepherd of the Valley 

The Catholic Expositor 

The United States Catholic Magazine. 

The Catholic Cabinet 

The Metropolitan 

The Catholic World 

The Messenger of the Sacred Heart. . 

The Manhattan»Monthly 

The Young Crusader 

The Catholic Record 

The Central Magazine 



New York... 
Baltimore . . . 

St. Louis 

New York . . . 
Baltimore . . . 
St. Louis — 
Baltimore... 
New York.. 
Yv oodstock . 
New York . . 

Boston 

Philadelphia. 
St. Louis 



QUARTERLIES. 

Brownson's Review iBoston I 1845* 

The American Catholic Review IPhiladelphia 1 1876 



* Ceased publication. 



CHAPTER VI. 

THE CATHOLIC PUBLISHERS OF THE UNITED STATES.* 

" The art of printing was invented for the glory of God, the propagation of our holy- 
Faith, and the advancement of knowledge." — Pope Lko X. 

CATHOLICS AND PRINTING —AMERICAN CATHOLIC PUBLISHERS OF 
PHILADELPHIA — NEW YORK — BALTIMORE — BOSTON — CONCLUDING 
REMARKS. 

We have already remarked that printing is a Catholic 
invention. It was everywhere fostered in its infancy by 
the Church. Before Protestantism appeared in the world, 
the Bible was printed in the vernacular of ail the nations 
of Europe. The Catholic Gutenberg printed the first Bible 
in Germany. The Catholic Caxton printed the first book 
in English. It was the " History of Troy," issued in 1471. 
The first American book was printed in a convent in 
Mexico. 

Towards the growth and progress of religion in the United 
States, our Catholic publishers have contributed their share. 
Their influence has been for good. We bear cheerful testi- 
mony to the fact. The chief centres of Catholic publication 
have been New York, Philadelphia, Baltimore, and Boston. 

PHILADELPHIA. 

First in the order of time, comes the " City of Brotherly 
Love," or as it will be called in future, the " Centennial 



* Authorities : ' ' Bibliographia Catholica Americana, " by Kev. 
J. M. Finotti. " History of the Catholic Church in New York," 
by Rev. J. R. Bayley (now Archbishop ) ; The Metropolitan, and 
other sources. 

(557) 



558 Catholicity in the United States. 

City." Before the Revolution a few Catholic books were 
quietly printed there, such as " The Garden of the Soul/' 
" Following of Christ," etc. Some, apparently, were kept 
for sale near old St. Joseph's. A gentleman of one of our 
earliest Catholic, families has a copy of Bossuet's " Ex- 
position," printed at London in 1735, in which his great 
grandfather had written : " Obtained in PhiladeL, Nov. 28, 
1766, this book." 

In 1784, the year after the independence of the United 
States was acknowledged, " C. Talbot, late of Dublin, 
Printer and Bookseller," issued an edition of Reeve's 
" History of the Bible." He appears to have been the first 
Catholic publisher in the United States. T. Lloyd, another 
publisher and bookseller, issued a Catholic book in 1789. 
These were but feeble efforts to supply the wants of Catho- 
lics, compared to the operations of Matthew Carey, who 
published a quarto Catholic Bible in 1790, and another in 
1805, and for nearly twenty years issued a large number of 
prayer-books, catechisms, and controversial and devotional 
works. 

About 1820, Eugene Cuinmisky established his house. 
" He was the most eminent Catholic publisher," writes 
Hennessy, " in the country for twenty years." The pub- 
lishing houses of P. F. Cunningham and Henry McGrath 
followed. One of the latest and most enterprising Catholic 
establishments in Philadelphia is that of Hardy and Mahony, 
the publishers of the Catholic Standard ', Catholic Record, 
and the new American Catholic Quarterly Review. 

NEW YORK CITY. 

In 1805, Bernard Dornin issued an edition of the "Kew 
Testament," perhaps the first Catholic book printed in the 
city. Dornin was a most worthy man, who removed from 
Dublin to this country in 1803. He left Ireland in conse- 
quence of his political opinions. In 1807, he published 
Pastorini's " History of the Church." Fie was then a 
bookseller at No. 136 Pearl street ; but he subsequently 



Catholic Publishers of the United States, 559 

carried 011 the business in Baltimore and Philadelphia. 
"Mr. Dormin,'' writes Rev. J. M. Finotti, "enjoyed the 
warm friendship of Archbishop Carroll and his successors, 
including Dr. Kenrick. He was esteemed an excellent 
writer, highly educated, gifted with a fine memory, which 
happily told in literary and social circles. At last he with- 
drew from business and went to Ohio, to reside near his 
daughters, and died in 1836, aged 75 years."* 

After Dornin's departure from ISTew York, some Catholic 
works were printed, evidently through tho exertions of the 
clergy, and these generally bear only the printer's name. 
A " Catechism on the Foundation of the Christian Faith," 
in 1811; "Man's Only Affair"; Gahan's " History of the 
Church," etc., by J. Seymour, in 1814 ; Eev. Mr. Taylor's 
" Prayer-Book," " The Christian Monitor," and Parson's 
" Christian Directory," by John Harris, in 1820, were the 
principal works issued. 

In 1817, Matthew Field published " The Catholic Laity's 
Directory and Almanac," and announced not only Challoner's 
" Flowers of the lives of the Saints," but also a Catholic 
Magazine, being thus the pioneer as a projector of Catholic 
periodical literature. His daughter, Miss Kate Field, is a 
well-known and popular writer.f 

A second " Catholic Almanac" was issued in 1822. About 
a year subsequently, John Doyle began to publish Catholic 
works. In 1833, he published the first New York Catholic 
Bible; and continued until 1836 to issue prayer-books, con- 
troversial and other religious works. James Ryan, an 
eminent teacher and mathematician, conducted a Catholic 
book- store on Broadway, and published some religious 

*A writer in the " History of the Catholic Church on New 
York Island," says that he died at Philadelphia, in 1823. -This 
is doubtless a mistake. Mr. Dornin's son, Commodore Thomas 
Aloysius Dornin, became one of the most distinguished officers 
in the American Navy. 

t Mr. Field died in Baltimore about 1832 (?) His daughter, 
though baptized a Catholic, has no determined religion. 



560 Catholicity in the United States. 

works, including a fine prayer-book — " The Catholic 
Manual." At a later date, Patrick S. Casserley entered the 
publishing business, and issued a few works. Occasional 
publishing was also done by Owen Phelan, Patrick Kav- 
anagh, J. Kennedy, and Robert Coddington. The last- 
named gentleman is still in the business as a bookseller, and, 
from time to time, appears as a publisher. # 

About the date that John Doyle retired, Edward Dunigan, 
a man of refined taste and good judgment, issued the " Ursu- 
line Manual," and " Flowers of Piety," with an elegance of 
typography, illustration, and binding, that far surpassed any- 
thing yet offered to the Catholic public. His publications 
afterwards embraced a beautiful edition of Haydock's Bible, 
a fine octavo Bible, and standard books, as well as works for 
the young — all of which fully sustained his early reputation. 
He also deserves high credit as the first to encourage Catholic 
authors in the United States, issuing fewer reprints and 
more American books than any earlier house. After the 
death of Mr. Dunigan, which occurred in 1853, his concern 
was conducted by his half-brother, James B. Kirker, till his 
death in 1868. 

In 1837, Dennis and James Sadlier began to issue Butler's 
" Lives of the Saints," and a quarto Bible in parts, thus 
laying the foundation of what is now, in the words of a late 
writer, " the largest Catholic publishing house in this Re- 
public." Besides their numerous general and religious 
publications, they have issued, many works relating to 
Ireland. Among the chief of these are McGee's " Popular 
History of Ireland " ; McGeoghegan and Mitchel's " History 
of Ireland '' ; the Nun of Kenmare's " Life of Daniel O'Con- 
nell," and Conyngham's " Lives of the Irish Saints." They 
have also published many original works and translations of 
the gifted Mrs. James Sadlier:' Among their most impor- 
tant religious and other publications are Orsini's " Life of 
the Blessed Virgin," perhaps the most popular book ever 
issued in the country ; De Ligny's " Life of Christ " ; Ar- 
taud's " Lives of the Popes" ; the " Metropolitan Series of 



Catholic Publishers of the United States. 561 

Headers," and many works used by the Christian Brothers. 
In 1869, the firm sustained a severe loss in the death of Mr. 
James Sadlier. 

P. O'Shea entered the publishing field in 1854. By his 
energy and good management he has succeeded in building 
up one of the first Catholic houses in the country. The list 
of his own publications embraces 325 different works, among 
which are such important productions as D arras' " General 
History of the Church'' ;"Lingard's History of England "; 
the " Works " of Wiseman and Lacordaire ; Brownson's 
" American Republic " ; and a superb edition of the " Bible " 
with Hay dock's and Challoner's Notes, and illustrations by 
Dore. 

Benziger Brothers, a branch of a well-known German 
house, began business in New York, in 1853. Besides their 
New York establishment, they conduct houses in Cincin- 
nati and St. Louis. They have done much to supply the 
wants of German Catholics ; and are now issuing the 
" Catholic National Series of Readers " in English. 

The Catholic Publication Society was founded by Yery 
Rev. I. T. Hecker in 1866. During its ten years' existence 
it has done much to foster a native Catholic literature. It 
publishes The Catholic World, and a long list of works, 
among the chief of which are the " Works " of Archbishop 
Hughes; "Life of Archbishop Spalding"; Newman's 
" Apologia " ; Sister Clare's " History of Ireland " ; Father 
Hecker's books; and the " Young Catholic's Series of 
Readers." Under the management of Lawrence Kehoe, this 
establishment has attained a high rank among the Catholic 
publishing houses. 

The publishing houses of J. A. McGee, P. J. Kenedy, 
F. Pustet, Thomas Kelly, and M. P. Haverty are more recent 
establishments. 

BALTIMORE. 

About 1830, Fielding Lucas began to issue Catholic books 
in that city. His list was soon the largest in the country. 
36 



562 * ' Catholicity in the United States. 

The publication of the " Catholic Almanac," began by Mr. 
Myers in 1832, having from 1833 been issued by Mr. Lucas, 
it made his publicatious known throughout the United States. 
His house rendered important services to the Catholic relig- 
ion and to Catholic literature. When Mr. Lucas began his 
publishing career, very few Catholic books had been issued 
from the American press. The amount of capital required 
in the business, and the slow and limited demand for such 
books made the enterprise a hazardous one, and the remu- 
neration very moderate. But by his praiseworthy energy, 
Catholic publications were multiplied. His octavo edition 
of the Roman Missal — said to be the first edition of that size 
ever published — was executed in a style of great elegance 
and of unsurpassed accuracy. Mr. Lucas was a native of Vir- 
ginia. He died in 185L 

The well-known house of John Murphy & Co. was 
founded in 183 T. It published the United States Catholic 
Magazine (1842-8), and in later years, The Metropoli- 
tan (1853-8). Mr. Murphy was the pioneer in issuing 
standard historical text-books for Catholic institutions of 
learning. Fredet's " Ancient and Modern Histories," and 
Kerney's " Compendium " still retain their high place. 
Among the important publications of this house are Arch- 
bishop Spalding's "Works "; Archbishop Kenrick's "Works "; 
McSherry's "History of Maryland"; Eev. Dr. White's 
" Life of Mother Seton " ; Balmes' " European Civilization " ; 
and Chateaubriand's " Genius of Christianity." 

John Murphy is now nearly forty years in the publishing 
business ; and during that period, our religion and literature 
have been largely benefited by his good taste and Catholic 
enterprise. 

A more recent house is that of Kelly, Piet & Co., which 
was established about 1860. They publish the Catholic 
Mirror, and several works written by American authors. 

BOSTON. 

Up to this time, there has been only one Catholic publish- 



Catholic Publishers of the United States. 563 

ins: house of note in Boston — that of Patrick Donahoe. 
About forty years ago he opened an establishment which in 
the course of years became prosperous and well-known. He 
issued The Pilot / and among his publications were such 
important works as McGee's " Catholic History of America " ; 
Fitzpatrick's " Life of Dr. Doyle " ; Montalembert's " Monks 
of the West " ; and Fitton's " History of the Church in E"ew 
England." The destr action of his fine establishment by the 
great Boston fire was a severe blow to Mr. Donahoe. Recent 
financial difficulties have obliged him to relinquish the pub- 
lication of The Pilot. This is to be regretted, as few men, 
in the publishing business, have done more for Catholicity 
in America than Patrick Donahoe. 

Until near the close of the last century the English penal 
laws forbade the printing, publishing, or reading of Catholic 
books. Is it to be wondered at, that few such works were 
issued ? But now all this is changed. There are about fifteen 
Catholic publishing houses of note in the United States, and 
at least ten in the British empire. " The number and ex- 
cellence of the works published by these twenty-five houses," 
writes Rev. Stephen Byrne, O.S.D., " mark an era in the 
history of English literature." * 

The Catholic publishers of the United States have a noble 
mission to fulfill — the fostering of a native Catholic Litera- 
ture. They stand the middlemen between authors and the 
public ; and a great deal depends on their unselfishness, 
good taste, and enlightened Catholic enterprise. There is 
much room for improvement. Of this we are certain. Nor 
do we know a better time to bring about this much desired 
change, than the Centennial Year, in which these words are 
penned. 



* " Irish Emigration to the United States.' 



BOOK VI 



CHAPTEE I. 

"multum in parvo."* 

" Here the Irish and their descendants are by all odds, and under every point of 
view, the purest, the best, and the most trustworthy portion of the American peo- 
ple."— Dr. O. A. Brownson. 

THE CATHOLIC IRISH IK AMERICA— IRELAND'S MISSION — THE CHURCH 
BUILDERS OF AMERICA — DEEP CONVICTIONS — EXAMPLES — LOVE OP 
HOLT IRELAND — ST. THOMAS AQUINAS— TESTIMONY OF MCGEE AND 
DR. WHITE— THE CATHOLIC GERMANS — FRENCH— SPANIARDS — ENG- 
LISH—IN DI ANS — NEGROES — C A THOLIC CHARITY. 

THE CATHOLIC IRISH LN" AMERICA. 

" Ireland," says Archbishop Lynch, " has a divine mis- 
sion.'^ All who carefully study the history of that won- 
derful Isle must come to that conclusion. In early ages, we 
see the light of Faith flash from her shores, and illumine 
the dark regions of Britain, France, Germany, and other 
lands. Germany honors one hundred and fifty-six Irish 
saints, thirty-six of whom were martyrs, who labored, lived, 
and died there. Forty-five Irish saints find a place in the 
calendar of France. Belgium honors thirty Irish saints ; 

* Under this heading, I have condensed three chapters — " The 
Catholic Irish in America," " Other Catholic Races," and 
" Catholic Charity." To give these chapters in full, would swell 
the volume beyond the limits intended. 

t Pastoral Letter of 1871. 

(565) 



566 Catholicity in the United States. 

Italy, thirteen ; Norway and Iceland, eight — the latter all 
martyrs.* 

Irish historians tell us the legend of St. Brendan's voyage 
to the Western World in the fifth centnry ; how he pene- 
trated to the Ohio, and was warned to return to his native 
Isle, which he did.f Grave and learned antiquarians assure 
us that nearly a thousand years ago the Irish planted a 
colony on the coast of North America, naming it Irland it 
Mikla, or Greater Ireland. The ancient ruin at Newport, 
K. I., they say, points out the place. It is clearly no Indian 
work. Some maintain that it is the ruins of a monastery 
whose walls once echoed the grand hymns of Catholicity.^: 

But to come down to later times. It is now about two 
centuries and a half since the unhappy condition of Ireland 
first obliged her faithful children to seek a refuge in the 
New World. The barbarous Cromwell, during his term of 
office (1653-58), transported about 60,000 Irish " beyond 
the seas " — to America. Each whim of tyranny, each 
change of government in England, each unfortunate insur- 
rection in Ireland swelled the stream of exiles that directed 
their course across the Atlantic. One hundred thousand 
sought our shores during the reign of William III. Good 
authorities inform us that in the year 1729, in Pennsylvania 
alone, over 5,600 Irish arrived. This was more than ten- 
fold the number which came from all the rest of Europe, 
during the same year.g Many of these immigrants, to use 
the words of McGee, " were the best blood of Catholic Ire- 
land." Among them were the Carrolls of Maryland. 

From the establishment of the diocese of Baltimore in 
1790, till the present time, about 4,000,000 natives of Ire- 



* Montalembert : " Monks of the West," Vol. 111. 

t See the Nun of Kenmare's "Illustrated History of Ireland" ; 
also Colgan's "Acta Sanctorum Hibernia." 

% Dr. Shea's "History of Catholic Missions," etc. 

§ See McGee's ' ' History of Irish Settlers in North America " ; 
McGee's "Catholic History of America"; Rev. S. Byrne's 
" Irish Emigration to the United States." 



" Multum in Parvo? 567 

• 
land landed in the United States. The great majority of 
these were Catholics. They became the foundation-stones 
of the American Church. They helped to build up States. 
Their strong arms and hardy industry made the wilderness 
disappear. Religion and civilization followed their foot- 
steps. The Catholic Irish were among the pioneer settlers 
and founders of Arkansas, Kentucky, California, Illinois, 
Indiana, Maine, Maryland, Michigan, Missouri, New York, 
North Carolina, South Carolina, Pennsylvania, and several 
other States.* 

The Catholic Irish are pre-eminently a missionary people. 
The have been the Church builders of America. " They 
built fine churches,'' writes Archbishop Lynch, "before 
they had fine houses. The word was : God's house first ¥' f 

Ninety years ago, the Catholic population of New York 
City was about one hundred. Now, it is nearly half a mil- 
lion. What caused this change % The Irish came, they 
labored, they firmly established Catholicity. While they 
connected Lake Erie with the Hudson, they carried the Faith 
into the heart of the Empire State. It is no exaggeration 
to say that the Irish workmen who built the Erie Canal, at 
the same time laid the foundation of three episcopal sees — 
Albany, Rochester, and Buffalo. In New England the result 
isjiot less striking. Just after the Revolution,we learn that 
the Catholic population of Boston consisted of a a few 
Frenchmen and Spaniards and about thirty Irishmen."^: 
Outside of that city there were, perhaps, not a dozen Catho- 
lics in all New England. Of the committee of seven, which, 
in 1799, was formed for the purpose of erecting the first 
Catholic church in Boston, six were Irish. Thirty clergy- 
men were present at the diocesan synod held in Boston in 
1842. Twenty-four of these have unmistakably Irish names. 
We have already learned that two young Irish ladies founded 
the first Convent in New England. To-day, there are nearly 

* " History of the Irish Settlers in North America," 

t Pastoral Letter. 

\ Father Fitton, "History of the Church in New England." 



568 Catholicity in the United States, 

1,000,000 Catholics in the New England States.* That these 
are almost entirely composed of Irish and their descendants 
is beyond all question. In the Atlantic States, in the Mis- 
sissippi Y alley, on the Pacific coast their labors also stand 
out in bold relief. 

The true Catholic Irishman is a man of unshaken faith. 
His religious convictions are built on a rock. They have 
their foundations down deep in his heart. This fact alone 
proves the innate nobility and unsurpassed grandeur of the 
Irish race. " Unshaken convictions," says the famous La- 
cordaire, "dwell only in profound minds, and in hearts 
finely tempered by the hand of God.''* 

" We have given communion," writes Dr. Lynch, " at one 
o'clock in the day to a good mother who carried her child 
seven miles when she was still suffering from fever and 
ague, and beautifully did she earn the mercy of God. We 
knew an Irishman who feeling he was about to die, carried a 
heavy Haydock's Bible sixty miles to give it to a Catholic 
lady, lest after his death, as he said, it might fall into wicked 
hands. He died from the fatigue of his journey on foot, 
without the sacrament, as there were no priests within hun- 
dreds of miles of him. We strove to obtain the Bible, but 
the good lady would not give it up. The children of the 
Irish, too, through the mercy of God inherit the same 
bright faith from their mothers."f 

Nor does the smoke of battle, or the roar of cannon make 
the Irishman forget the venerated Faith of his fathers. The 
late civil war " had in it nothing more remarkable than the 
religious devotion of the Irish soldier whenever he was with- 
in the reach of a chaplain. The practice of their faith 
whether before battle, in camp or in bivouac, exalted them 
into heroes. The regiment that in some hollow of the field 
knelt down to receive, bareheaded, the benediction of their 
priest, next moment rushed into the fray with a wilder cheer 



* " Letters to Young Men. '' 
t Pastoral Letter. 



u Multum in Parvo? 569 

and a more impetuous dash. That benediction nerved those 
gallant men, as the enemy discovered to their cost. Even 
in the depth of winter, when the snow lay thick 011 the earth, 
the Irish Catholic — Federal or Confederate, it mattered not 
which — would hear Mass devoutly on the bleak plain or the 
wild hill-side, standing only when that posture was custom- 
ary and kneeling in the snow and slush during the greater 
portion of the time."* 

It is related that an Irish soldier, badly wounded, was 
lying on a hard-fought field in npper Georgia, towards Chat- 
tanooga. He was found by a chaplain attached to his corps 
in a helpless condition, leaning against a tree. The priest 
seeing the case to be one of imminent danger, proposed to 
hear his confession, but was surprised to hear him say : 
" Father, I'll wait a little. There's a man over there worse 
wounded than I am. He is a Protestant, and he's calling 
for the priest — go to him first." This reminds ns of the oft- 
told anecdote about Sir Philip Sidney, and the glass of 
water, but it is more heroic. The priest found the wounded 
Protestant, received him into the Church, and remained 
with him till he expired. He then returned to hear the 
confession of the Irish Catholic, whose first words were : 
"Well, Father, didn't I tell you the truth? I knew the 
poor fellow wanted yon more than I did." The priest and 
the penitent are still alive to tell the story .f 

What would Catholicity in America be without the shin- 
ing example of Irish faith and piety ? Example is power- 
ful. The strongest minds are not beyond its influence. Father 
Garesche, S.J., the distinguished missionary, tells us of a 
lady convert who on leaving a great city, said that what she 
missed most was the example and encouragement of the 
good old Irish women, saying their prayers at the altars of 
God. The Jubilee of 1875 proves that all the materialistic 
influence and irreligious surroundings to be met in this Re- 
public, cannot destroy the lofty piety so deeply seated in the 



* "The Irish in America." t Ibid. 






570 Catholicity in the TT?iited States. 

hearts of the Irish and their descendants. During that Jubilee 
the present writer has often stood near the entrance of various 
churches in New York and Brooklyn for the purpose of in- 
forming himself as to the nationality of those who availed 
themselves of its holy privileges. The truth must be told. 
The vast majority were Irish, or of Irish descent. 

The Catholic Irish have faults. What people have none ? 
Their virtues, however, are seldom equalled, while their faults 
are often borrowed — the result of American associations, 
and do not belong to the race as we find it in Ireland, or in 
any other country.* The real, or supposed faults of the 
Irish here, are a subject for every splenetic winner who 
dislikes the race. The beam in the critic's eye is nothing 
compared to the mote in the Irishman's ! As a nation 
they are misjudged, slandered, calumniated. Generally, 
however, the most unfortunate child of Erin has a much 
better heart than the croaking pharisee who criticises his 
failings, or ridicules his* peculiarities. It is one of the 
wonders of history how the Irish race, through ages, have 
preserved their grand faith, moral purity, mental brightness, 
and physical superiority, despite the iron rule, appalling 
persecution, and matchless tyranny of the most hateful gov- 
ernment that ever cursed a portion of God's earth ! 

Should the Irish in America forget their native land — ■ 
their beautiful sea-girt Isle ? Some say, yes, adding that it 
is of great importance to become Americanized at once, or 
soon as possible. With this opinion, we cannot agree. 
There is really no connection between forgetting Ireland 
and becoming a good citizen of this Republic, any more 
than there is in forgetting Catholicity for the same purpose. 
Commodore Barry was an enthusiastic Irishman, but he was 
none the less the great and faithful head of the American 
navy. Archbishop Hughes was a true Irishman, yet he was 
a great prelate, an illustrious citizen of the United States. 
The truth is, it is a principle founded in human nature 



* Dr. Brownson. 



"Multum in Par vol 1 571 

that no true man can forget his birth-place, any more than he 
can his name, or his faith. Still, the Irishman, we believe, 
becomes an American, thinks and feels and acts as snch, 
in a shorter time than any other European. For this he 
deserves praise. But he ceases not to remember his native 
Isle. His heart warms at the mention of it. He teaches his 
children to love it, he reminds them of its faith, and suf- 
ferings, and past glories. Is he wrong in this? Away 
with the withering doctrine that would say, yes. In the love 
of country there is something truly sublime. It is a great 
virtue. It belongs to the highest order of charity. " The 
love of our native country," writes St. Thomas Aquinas, 
the Angelic Doctor and prince of Catholic theologians, 
" surpasses all natural affections ; its prosperity and inde- 
pendence are preferable to all we owe to either parents or 
kindred."* 

The son who does not revere his father's land is unworthy 
to bear his father's name. Of the grandson, we venture 
to say the same. This is especially the case as regards Ire- 
land, whose very name and history should be an inspiration 
to the Catholics of America. To the latest ages the worthy 
descendants of Irishmen in America will bear a cherished 
affection for that Holy Isle, which has been great in adver- 
sity, and in persecution for the Faith of Ages, " constant as 
the northern star." 

" The great old Irish houses, the proud old Irish names. 
Like stars upon the midnight to-day their lustre gleams; 
Gone are the great old houses, the proud old names are low 
That shed a glory o'er the land a thousand years ago ; 
But wheresoe'er a scion of these great old houses be, 
In the country of his fathers, or the land beyond the sea, 
In city, or in hamlet, by the valley, on the hill, 
The spirit of his brave old sires are watching o'er him still!" 

The Catholic Irish and their descendants in America have 
distinguished themselves in every elevated walk of life. Their 
influence on the destinies of this Eepublic afford a wide field 

* M Summa." 



57 2 Catholicity in the United States. 

for philosophic inquiry. The solidity and brilliancy of the 
Irish mind is felt in every department of intellectual labor. 
As prelates, priests, religious, educators, poets, orators, au- 
thors, publishers, statesmen, jurists, and soldiers,* their light 
shines before all who are not too blind to see.f 

" Is it not a remarkable coincidence," observes Prof. Mul- 
renan, " that the first bishop and archbishop of the Church 
in the United States was the son of an Irish emigrant, and 
that the first American Cardinal is the son of Irish parents ? 
The primetial see of this Republic is called after the little 
town of Baltimore on the coast of Cork — that historic Balti- 
more, celebrated in immortal verse by the stirring muse of 
Davis. These things have not happened by chance." X 

" The Irish Catholics," says the Hon. T. D. McGee, " stand 
here in their highest relation to the destiny of America as 
church-builders. They have paid back the money of the 
Puritan by acclimating the Cross in the atmosphere of the 
Puritan. They have made it known that the 25th of De- 
cember is Christmas Day, and that God is to be honored in 
His saints. They have practically brought to the Ameri- 
can mind the idea that marriage is a holy sacrament, not a 
civil contract. In their small catechism they have introduced 
the profoundest system of Christian philosophy. All this 
they have done out of their poverty, but not without excit- 
ing derision, scorn, envy, jealousy, and fear — the whole tribe 
of the meaner passions of human nature. A tree of that size 
does not lift itself aloft without catching the gale, nor strike 
its strong roots around it without disturbing the earth."§ In 



* Gen. James Shields, an Irishman and a true Catholic, was 
the only commander that ever defeated the celebrated " Stone- 
wall " Jackson. 

t The Hon. William E. Robinson, of Brooklyn, L. I., a devoted 
Irishman, who, as early as 1841, began to point out the labors of 
the Irish in this country, is now engaged in preparing a volume 
on the '• Irish Element in American History." 

\ "The Manhattan Monthly." 

§ " The Catholic History of America." 



" Multum in ParvoV 573 

referring to the progress of Catholicity, the learned Rev. 
Charles I. White, D.D., writes : 

"In recording this consoling advancement of the Church 
throughout the United States, especially the North and West, 
justice requires us to state that it is owing in a great measure to 
the faith, zeal, and generosity of the Irish people, who have 
emigrated to these shores, and their descendants. We are far 
from wishing to detract from the merit of other nationalities; 
but the vast influence which the Irish population have exerted 
in extending the domain of the Church is well deserving of 
notice, because it conveys a very instructive lesson. The won- 
derful history of the Irish nation has always forced upon us the 
conviction, that, like the chosen generation of Abraham, they 
were destined in the designs of Providence to a special mission 
for the preservation and propagation of the true faith. This 
faith, so pure, so lively, so generous, displays itself in every 
region of the globe. To its vitality and energy must we attribute 
to a very great extent the rapid increase in the number of 
churches, and other institutions which have sprung up in the 
United States, and to the same source are the clergy mainly in- 
debted for their support in the exercise of their pastoral minis- 
try. It cannot be denied, and we bear a cheerful testimony to 
the fact, that hundreds of clergymen who are laboring for the 
salvation of souls would starve, and their efforts for the cause of 
religion would be in vain, but for the generous aid which they 
receive from the children of Erin, who "know, for the most part, 
how to appreciate the benefits of religion, and who therefore 
joyfully contribute of their worldly means to purchase the spirit- 
ual blessings which the Church dispenses ."* 

THE CATHOLIC GERMANS. 

Next to the Irish, the German element enters most 
largely into the Catholic Church of the United States. At 
an early period, we find some German Catholics in Penn- 
sylvania. Tv r e learn that a few were in New York City 
immediately after the Revolution. Writing from there to 
Dr. Carroll, in 1785, Father Farmer states that there were 
about thirty-eight communicants, " three of whom were 
Germans." Nevertheless, it was only about a quarter of a cen- 

* " Sketch of the Catholic Church in the United States." 



574 Catholicity in the United States. 

tury ago that the great tide of German immigration began to 
pour its thousands upon our shores. These Catholic new- 
comers are a respectable and rapidly increasing body. Their 
economy and industry are especially notable. They have 
their own press, schools, churches, and clergy. It is chiefly 
in Ohio, Missouri, New York, Wisconsin, Illinois, and 
Pennsylvania that their strength is centred. " The Ger- 
man Catholics," writes Rev. Dr. White, " have shown great 
zeal and energy in our large cities, and particularly in the 
region of the Northwest. Some of the largest and most 
tasteful edifices for divine worship have been erected by 
their activity and liberal efforts.''* 

THE CATHOLIC FRENCH, SPANIARDS, ENGLISH, AND OTHERS. 

We have already referred to the glorious labors of the 
French missionaries in this country. In the firmament of 
American Catholic history they shine as brilliant stars. The 
French element is now chiefly confined to Louisiana, origi- 
nally settled by them and in which their language is yet 
extensively spoken ; and to Missouri, Indiana, and Michi- 
gan. They have churches, however, in New York, Brook- 
lyn, and other large cities. The footsteps of the Catholic 
French can be traced over this Republic. The St. Croix 
River in Maine, Sault Ste. Marie in Michigan, St. 
Louis in Missouri, and New Orleans near the Gulf of 
Mexico, remind us of that illustrious nation which gave 
America such explorers as La Salle and Champlain — such 
prelates as De Cheverus, Flaget, Dubourg, and Mar6chal. 

What the Missionaries of Spain did in the South has been 
related in another chapter. The liberality of the Spaniards 
on many occasions can never be forgotten by the Catholics 
of America. It was principally through the generosity of 
the King of Spain and his subjects, that money was obtained 
for the erection of the first Catholic church in New York 
City. The Spanish element is chiefly confined to Texas, 
Arizona, New Mexico, and California. 

* See Note B, Appendix. 



11 Multum in Parvor 575 

The settlement of Maryland is one of the glories to 
which the Catholics of England can ever point with pride. 
Russia gave us Prince Gallitzin ; *Belgium, the famous De 
Smet and the saintly Nerinckx ; Italy, the zealous Rosati, 
D'Andreis, and Yetromile ; Austria, the apostolic Baraga 
and Neumann ; Holland, the eloquent Damen; and Poland, 
not a few of her truest and best sons. All these nations 
have shared in the glorious work of building up Catholicity 
in the United States. 

Again we come to the Catholic Indian, unhappy 
child of misfortune. We left him at the close of the mis- 
sions over a century ago. His sad history since cannot be 
told here. We can only mourn over his lot, and with tears 
in our eyes, bear solemn witness to the black injustice and 
unsurpassed crimes of this Republic against the red man — 
crimes that cry to Heaven for vengeance ! Our govern- 
ment makes treaties with the Indians only to break them as 
soon as signed ; it gives reservations of land only to take 
them away ; it makes promises which it seldom keeps ; it 
permits the Indians to be provoked into hostilities, and 
then butchers them without mercy ; it does not allow them 
to intermarry with other races ; it denies them the privi- 
leges which it grants to the meanest negro or foreigner. 
Yet the Indians are the only real Americans. The original 
owners of the soil, they cannot be citizens. They have no 
rights. They have no voice in public affairs. In this 
boasted land of liberty, the Indian has no liberty, except 
it be to die, to starve, to give up the Catholic faith ! Rivers 
of noble blood were shed to free the black man ; plenty of 
powder and ball is employed to enslave the red man — to 
destroy him. Great Heaven ! is this the policy of a nation 
whose Declaration of Independence states that all men are 
created free and equal 1 Is this American justice ? 

There are, perhaps, 100,000 Catholic Indians in the 
United States. By a recent arrangement about 80,000 of 
these are placed beyond the influence of the Catholic 
Church. They are forced to listen to Protestant teachings, 



576 Catholicity in the United States. 

to attend Protestant worship. Hon. Charles Ewing, the 
Catholic Indian Commissioner at Washington, D.C., is 
endeavoring, to the best of his ability, to protect the rights 
of the Catholic Indians. Many distinguished Catholic 
ladies of the same city have piously banded themselves 
together for a like purpose.* Surely, justice will listen to 
the cries of this unhappy race ! 

The only power that ever has or ever can civilize the 
red man is the Catholic Church. Will our government, with 
a blindly bigoted policy, which is fairly amazing, continue to 
close its eye to this truth, and thwart the mission of the 
blackrobe, the successor of De Smet ? 

The Church of Ages loves the red man, and the red man 
returns her affection. He has often proved his faith in 
deeds, often stood firmly by his religion. Some unmatched 
ruffians of Maine were about to burn the Catholic church 
at Bangor, knowing that the few Catholic inhabitants 
would be unable to protect it. The brave Indians of Old 
Town heard of this. They came armed with guns, clubs, 
and tomahawks, paraded in front of the church, and defied 
the rioters to touch it.f These children of the forest have 
a legend which says that upon every spot where the Holy 
Mass was first offered up, a Catholic church will one day 
be built.J 

The Catholic colored people of America are grow- 
ing in numbers. We are informed on good author- 
ity that there are 16,000 Catholic negroes in three 
counties of Maryland. But the conversion of this 
race is one of the great problems of our age and 
nation. They make excellent Catholics. The most saintly 
person, perhaps, with whom the writer was ever acquainted 
was a colored lady. The only organized Catholic society 



* The Baltimore Catholic Mirror. 

t " The Abnaki and their History." 

X Within the present limits of the United States there are 
about 300,000 Indians, divided into 280 tribes, each numbering 
from 40 to 16,000 souls. 



" Multum in Parvo? 577 

now engaged in the praiseworthy labor of evangelizing 
this people are the priests of St. Joseph's Missionary 
Society of the Sacred Heart, the headquarters of which is 
St. Joseph's College, Mill Hill, London, England. In No- 
vember, 1871, Rev. Dr. Yaughan, the founder, took the 
first small band of missionaries, four in number, to labor 
among the long-neglected negro freemen of the United 
States. The missions of this country were formed into a 
province in 1875, at the head of which was placed Eev. 
James Noonan. These under his charge are Baltimore and 
Marlborough in Maryland, Louisville in Kentucky, and 
Charleston, S. C* 

We have thus presented a bird's-eye view of the 
various nationalities which compose the Catholic Church 
in America. A somewhat careful analysis of the latest 
statistics gives us the following result in figures : 

The Catholic Irish and their descendants 4,000,000 

The Catholic Germans and their descendants .1,500,000 

Other Catholic races and their descendants 1,000,000 

Total 6,500,000 



CATHOLIC CHARITY IN THE UNITED STATES. 

From true religion springs true charity. They hold the 
relation of cause and effect. Catholicity being the true 
faith, is the mother of genuine charity. They cannot be 
separated. All good things are occasionally counterfeited. 
Charity is not an exception. 

A great deal of the poverty and misery of Europe, 
much of which is seen and felt even in America, is the re- 
sult of the so-called Reformation. That unhappy event 
handed the houses and estates possessed by the Religious 

* The Catholic Review. Catholicity elevates the negro — makes 
a man of him. The only Christian negroes that freed them- 
selves and kept their freedom — the Haytians — were Catholics. 
The greatest negro the world has yet seen — Ouverture — was a 
Catholic. There are many negro saints on the Catholic calendar. 
37 



578 Catholicity in the United States. 

Orders, but which, after all, were largely shared in by the 
poor, to avaricious kings, nobles, and a legion of Godless 
money-grabbers. Did those wretches think of the poor? 
Go, consult history, and hear its sad and solemn "No! 5 ' 
In England, pauperism and Protestantism date from the 
same period. 

The life of Catholicity in America has been one long 
act of charity. Charity came with Columbus. It has been 
perpetuated by a race of heroic men and women. It will 
end only with time. It can be seen in the school-room, in 
the hospital, in the asylum, in the wards of death, and on 
the battle-field. To-day there are in this Republic at least 
18,000 men and women, members of Religious Orders, who 
devote themselves to every kind of good work, without any 
earthly reward ! Eighteen thousand persons, many of them 
of the very highest culture, labor gratuitously for the wel- 
fare and progress of the United States ! Estimate 4-heir 
value, ye political economists, who look mainly to the ac- 
complishment of results with the smallest outlay ! Some 
preach the Gospel, teach the young, and reform the fallen ; 
others attend to the aged, the decrepit, the foundling, and 
the orphan. They conduct two hundred and fourteen asy- 
lums and ninety-six hospitals, and teach over half a million 
of children. The good tree is known by its fruit ; and the 
divine grandeur of Catholicity can be learned from its num- 
berless works of charity. 



CHAPTEE II. 

THE LOSSES, GAINS, AND HOPES OF CATHOLICITY IN THE 
UNITED STATES. 

"Hope is brightest when it dawns from fears."— Scott. 

THE LOSSES OF CATHOLICITY — BEFORE THE REVOLUTION— DURING THE 
FIRST HALF CENTURY OF THIS REPUBLIC'S EXISTENCE— DURING THE 
SECOND HALF CENTURY — THE GAINS — A POWERFUL ORGANIZATION— 
THE HOPES— THE FUTURE OF CATHOLICITY IN THE LAND OF WASH- 
INGTON AND CARROLL. 

1HE LOSSES. 

We have hitherto traced the course of the Catholic Church 
in the United States, almost without referring to her losses. 
We have seen her persecuted, battling with countless foes, 
and finally victorious ; but of the appalling losses she sus- 
tained in the long and fearful conflict we said nothing. Still, 
we had not forgotten them. We took accurate note of them. 
We reserved them for the end, when closing up our ac- 
counts. This last chapter is our historical balance-sheet. 

Before the Revolution, Catholicity lost heavily in the 
English colonies of America. Besides many Catholics of 
other nationalities, it is beyond question that some hun- 
dreds of thousands of Irish Catholics landed on these shores 
during the one hundred and fifty years preceding the Dec- 
laration of Independence. The Revolution came. At that 
period, we read in the annals of Yirginia such Irish Catho- 
lic names as Lynch and Kennedy ; in the annals of South 
Carolina such Irish Catholic names as Burke and Moore ; 
in the annals of .New England such Irish Catholic names as 
Sullivan, Murphy, and O'Brien, not to mention many others. 
The bearers of these names were Protestants. They had been 

(579) 



580 Catholicity in the United States. 

lost to the faith. Even the descendants of Lord Baltimore, 
the illustrious founder of Catholic Maryland, apostatized. At 
the date of the Revolution, it is estimated that there were 
only 25,000 Catholics in the thirteen original States ! What 
had become of the other thousands ? History preserves a 
mournful silence. The truth is, they had perished. But 
not by famine, not by the sword of persecution, not nobly 
fighting for the Faith did they perish. Surrounded by Prot- 
estant influence, scorned by Protestant power, and goaded 
by Protestant persecution, they soon grew ashamed of their 
glorious, but hated religion. They deserted it. Their 
descendants, unhappily, swelled the ranks of error. 

To what causes may all those losses be attributed? 
(1) To the unholy persecution which drove Catholics from 
Ireland and Great Britain ; (2) to the Satanic laws that 
flourished in the colonies; (3) to the want of churches, 
schools, and priests ; (4) and to the stigma of shame and dis- 
grace attached to the very name Catholic. Catholics were — ■ 

" A fixed figure for the hand of scorn 
To point its slowly moving finger at." 

" Men," writes Rev. J. L. Spalding, " thought better of 
Jews and Turks than of us ; and the Sultan in their eyes 
was not so hateful as the Pope." Who was responsible for 
that unhappy state of affairs ? England. "We boldly charge 
that crime-stained nation with the loss of thousands and 
thousands of Catholics, whom she drove from home, and 
country, and the blessed religion of their fathers, during the 
century and a half preceding the American Revolution ! 
To history we appeal for the truth of this charge.* 



* Perhaps the most prominent Catholic who apostatized dur- 
ing the period of English rale in America was Benedict Leonard 
Calvert — the lineal descendant of Lord Baltimore. It occurred 
thus: "Seduced by ambition and the efforts of the Queen of 
England," writes McSherry, "and sustained against his father's 
opposition by a royal pension, he abandoned his faith to ad- 
vance his fortunes." "History of Maryland," p. 105. This un- 
happy man died in 1715. 



Losses, Gains, and Hopes of Catholicity, 581 

How was it, during the fifty years immediately following 
the Revolution ? The loss still continued. Bishop England 
was the first who carefully and patiently investigated this 
subject. In 1836, he estimated the Catholic population of 
the United States at 1,200,000. " We ought, if there were 
no loss," remarked the great prelate, " to have five millions 
of Catholics, and as we have less than one million and a 
quarter, there must be a loss of three millions and three- 
quarters at least ; and the persons so lost are found amongst 
the various sects to the amount of thrice the number of the 
Catholic population of the whole country. I estimate the 
Catholics of my diocese at less than 12,000, and the descend- 
ants of Catholics in the various sects at about 38,000 or 40,- 
000. The coincidence of the results creates a strong prob- 
ability, it is indeed presumptive evidence of the correctness 
of each estimate. And we may unhesitatingly assert that 
the Catholic Church has, within the last fifty years (1786 — ■ 
1836), lost millions of members in the United States."* 

Let us take account of the causes which led to this un- 
happy falling away from the Faith : (1) Again, the chief and 
indirect cause was the evil influence of England. The fiend- 
ish hatred of Catholics, and especially of Irish Catholics, was 
a precious legacy, for which certain portions of the United 
States could justly thank England. The Revolution had not 
destroyed the old insensate feeling of bitter religious ani- 
mosity. Catholicity was still a reproach. Bishop England 
assures us that such was the case in his own day. Ignorant 
or weak-minded Catholics thus became gradually ashamed of 
a creed for which they heard naught save words of scorn and 
vilification. They deserted it. (2) The labors of the clergy, 
comparatively few in number, were chiefly confined to the 
large cities. Hence, Catholics who settled in out-of-the-way 
villages and country places, or in the backwoods, were de- 
prived of religious instruction and all the life-giving sacra- 
ments of the Church. Some could not see a priest for 



* " Works " of Bishop England, Vol. III. 



582 Catholicity in the United States, 

twenty years ; others, not during their whole life ! Sur- 
rounded on every side by influences hostile to Catholicity, 
need we be astonished to learn that it was in the course of 
time given up, forgotten % They became like their neigh- 
bors. (3) Not a few of the first priests were unworthy of their 
holy calling — selfish and insubordinate men. Some of them 
became apostates ; others caused schisms, scandals, and un- 
happy dissensions. It is said that in 1809 but three Catholics 
received Holy Communion at Easter, in Charleston, S. C. 
Religious scandals were at the bottom of this deplorable 
tepidity. (4) Trusteeism, at one time, actually threatened the 
disorganization of the Church. For many years it was a 
source of scandals and schisms. (5) The priests were often 
foreigners, who could not speak English, and thus their 
power for good was greatly diminished. (6) Churches were 
few. (7) Catholic schools did not exist. (8) Many poor emi- 
grants on reaching our changeable climate died. What be- 
came of their children can easily be imagined. Such are 
a few of the numerous reasons why Catholicity lost so many 
during the first half-century of this Republic's existence. 

The last forty or fifty years have also their losses to 
record. A vast tide of Catholic emigration poured into 
the country, and it was impossible to provide for the relig- 
ious wants of this new population. Without churches, 
priests, or instruction, their children grew up, joined the 
sects, or remained indifferent to religion in any form. Even 
to-day, in Kansas, and other western regions, many Cath- 
olics do not see a priest more than onfce a year. " I travel- 
led eighty miles last year," says a clergyman of the West, 
" in answering a sick call. I traversed an untrodden waste, 
a howling wilderness ; no bridges spanned the desolate 
rivers; no road streaked the forest solitude."* In such 
neglected places the Catholic faith, in not a few families, 
dies out, becomes extinct in the second or third generation. 
All observing Catholics, who have travelled through various 
parts of America, learn of unhappy instances of this sort. 

* Rev. F. X. Nunan. 



Losses ■, Gains, and Hopes of Catholicity. 583 

Among other causes of loss besides those already men- 
tioned are : (1) mixed marriages ; (2) secret societies ; 
(3) kidnapping Catholic children; (4) the worldliness and 
human respect now so common ; (5) want of earnest 
thoroughness in teaching our faith both in church and in 
school ; (6) and finally, many of our churches are not 
entirely free to the poor, which they should be. 

The immense losses of Catholicity in the United States are 
known best to those who have studied the subject most. Deny 
them we cannot. "We have pointed to the chief cause — Eng- 
lish power and English influence in America. This, to many, 
may sound exceedingly unpleasant. Nevertheless, it was the 
primary cause ; all others were secondary. Ireland sent out 
her armies of Catholics only to have thousands of them in- 
gloriously annihilated. Why were they obliged to come 
here? What caused them to lose their faith when they 
arrived in this Western World ? These are questions which 
may be asked to the end of time, and to the end of time 
they will get but one answer — England! 

Translated into numerals, it may be inquired, what really 
have been our total losses \ From the unsatisfactory con- 
dition of American statistics, we believe that it is impossible 
to arrive at an accurate and reliable answer to this question ; 
but it may be safely said that more Catholics have fallen 
away from the faith in this country, during the last two 
centuries and a half, than are to-day living in it.* 

" To confine ourselves," writes Rev. J. L. Spalding, S.T.L.? 
" to the period in which the hierarchy has been in existence 
(1790-1876), we have lost in numbers by far more than we 
have gained, if I may express an opinion beyond all doubt. 
But the causes of this are manifest. They were accidental, 
have already to a great extent disappeared, and must, day by 
day, become more inactive ; so that the number of those 
who are here lost to the faith is in proportion to the Catholic 
population of the country continually decreasing, whilst the 
number of converts each year grows larger."f 

* See Note C, Appendix. 

t "Life of Archbishop Spalding." 



584 Catholicity in the United States. 



THE GAINS. 

Though the victory has not been lightly won, the triumph 
of Catholicity in this Republic is no longer doubtful. The 
Church is now a powerful organization, with a learned and 
devoted hierarchy, with thousands of priests, seventy-two 
religious orders, hundreds of educational institutions, a loyal 
and vigilant press, and a growing Catholic literature. She 
is revered by her children, respected even by her enemies. 
In truth, there is a magical something about the name Catho- 
lic. The word carries with it an honored prestige, so much 
so, that many of the sects, forgetful of the seventh com- 
mandment, have attempted to steal it. 

The strength of an army does not consist merely in its 
numbers. Organization, discipline, skilled officers and 
generals, these make it formidable. It is the same with the 
Church. And here lies our gain. We are strong, we are 
well organized, we can hold our own, and for this we thank 
God. It is the first time, perhaps, that this could be truly 
written of Catholicity in the United States. The large num- 
ber of Catholic emigrants that continue to arrive annually 
from Ireland, Germany, and other nations will not be lost. 
We can take care of them. Conversions were numerous in 
the past, and they increase with the growth of years. The 
ablest lay champion of our faith in America was a convert. 
To-day, the primate of the United States is a convert. 

But let us carefully examine the subject of conversions 
at different times, and in different and widely-separated 
parts of this great country. From the Metropolitan of 1853, 
we learn that Archbishop Hughes confirmed two hundred 
and thirty-six persons in ~New York in one day, thirty-six of 
whom were converts ; that in a church of Ohio, sixty-five 
persons were confirmed, nine of whom were converts ; that 
in Milwaukee, Dr. Henni confirmed one hundred and fifty 
on a certain occasion, twenty-two of whom were converts ; 
and that Dr. Kenrick, of Philadelphia, confirmed one hun- 
dred and fifty-four in one day, twenty-eight of whom were 



Losses, Gains, and Hopes of Catholicity. 585 

converts. All this occurred nearly a quarter of a century 
ago. Let us see how it is in our own day, in nearly the same 
dioceses. For 1873, the confirmations in the diocese of 
JSTew York, numbered 12,600, of whom six hundred and 
forty -six were converts.* The Archbishop of Milwaukee 
states that five per cent, of those he confirms are converts, f 
Of those confirmed by the Archbishop of Philadelphia, from 
five to seven per cent, are converts.^: " Fourteen per cent, 
of those I have confirmed," writes Dr. Gibbons, of Rich- 
mond, " since I came to this diocese are converts. ... In 
North Carolina, about thirty-five per cent, of those I have 
confirmed are converts."§ We have been told of a parish in 
North Carolina, the members of which are all converts. 
In five years, the late Archbishop Spalding, of Baltimore, 
confirmed twenty-two thousand two hundred and nine, of 
whom two thousand seven hundred and fifty '-two were con- 
verts.|| The more Catholicity becomes known, the greater 
will be the number of conversions ; indeed, from this source 
alone there is much to be hoped. 

The number of priests ordained and churches built is an 
excellent means to judge of real Catholic progress. Our 
record during the last four years can be considered cheering. 

1872, 148 priests ordained, 82 churches dedicated, 51 churches begun. 

1873, 178 " " 74 " " 69 " " 
1874,182 " " 117 " " 78 " "" 
1875, 200 " " 134 " " 59 " « ** 

Thus the number of priests ordained last year exceeds 
that of the whole Catholic Church of the United States fifty 
years ago. Our progress since the Revolution, despite all 
losses, can be seen in the table, at the end of Book II. 



* Letter of V. Rev. T. S. Preston, V. G. 

t Letter of Most Rev. Dr. Henni. 
t Letter of Most Rev. Dr. Woods. 
§ Letter. 
I " Life of Archbishop Spalding." 

From the ' ' Catholic Family Almanac " for those years. 



:M 



586 Catholicity in the United States. 



THE HOPES OF CATHOLICITY. 

Our hope is in God. When we look back and see the 
humble status of Catholicity in this country one hundred 
years ago, and behold its imposing aspect to-day, may we 
not exclaim : " The finger of God is there ! " In His hands 
our future is safe. The rock-built Church which triumphed 
over so many obstacles, has proved the divinity of her life. 
Were she merely human, long since would she have perished. 
The test has been fairly made. Her conflict has been with foes 
great and small. She has conquered the hostile elements 
that threatened her young life ; and at this moment she 
stands the most powerful, thoroughly organized, and per- 
fectly united body in this great Republic. 

The future of the Catholic Church in the United States 
depends on the virtue of her children. Her real greatness 
shall consist not so much in the size and number of her tem- 
ples of worship, or in the multitude of her schools, colleges, 
and other institutions, as in the number of pure, noble, de- 
voted Catholic hearts. One such heart is more valuable than 
twenty cathedrals. Let us learn wisdom from older nations. 
Neither mere wealth, nor material prosperity can long pre- 
serve the faith of Patrick, Columba, and Bede in this land. 
Virtue alone will save us. Virtue alone can give permanency 
to Catholicity in this Republic. England was once Catholic. 
She. possessed a rich, powerful, and we add with sadness, a 
worldly Church. It crumbled away before the frown of a 
tyrant ! Let America take warning. We must create 
amongst us a more healthy and lofty Catholic sentiment. 
When we are thoroughly Catholic ourselves, it will be time 
to think of converting our neighbors. " Your mission," says 
the eloquent Father Burke, O.P., " is to live so as to make 
your influence felt, to shape the laws, to form society on a 
Catholic basis. Without this, no nation, especially America, 
can ever rise to the summit of its destiny."* 

We shall begin to wield this salutary influence only when 

* " Lectures." 



Losses, Gains } and Hopes of Catholicity. 587 

our Church can count a numerous, devoted, and thoroughly 
educated Catholic body. In the word education, is bound 
up the mighty power that will enable us to do good on a large 
scale. We must not hide our light under a bushel. We must 
exhibit Catholicity in all its beauty and grandeur, that men 
seeing, may admire, and admiring, may believe. 

Our Catholic people are pious, self-sacrificing, loyal to the 
Yicar of Christ, and good citizens of this Republic. We bear 
cheerful testimony to their virtues ; yet without failing to 
point out that much remains to be done. They are the hope 
of this country. A weighty responsibility rests on them. 

We should be prepared for persecution, though the liberty 
of our Church need create no serious fears. " If the Catholic 
religion," writes Dr. Clarke, " were to be proscribed in this 
country, then the American Constitution, to which all Amer- 
icans profess such ardent attachment and inviolable fealty, 
would ipso facto become a dead letter. The doors being 
once thrown open, any amount of oppression and persecu- 
tion might be practiced with impunity. It makes no differ- 
ence who the victim might be, the principle is in all cases 
the same. And so long as the American Constitution lives, 
so long will the Catholic religion be free to exist and flour- 
ish. ' Thus the fate of the Catholic religion in this country 
and that of the American Constitution are indissolubly bound 
together. The violence or wrong that would strike down 
the one, would annihilate the other. He that attacks the 
one attacks the other. He that defends the one defends the 
other."* 

Around the undimmed career of Catholicity in America 
there is hope and glory. Its past history is grand. Its future 
is full of hope. It is not rash to predict that half a century 
hence, the Catholic Church will be the only great religious 
power keeping a firm hold on the American mind. The 
learned, and the honest inquirer after truth will gladly seek 
her bosom. And thus the ancient Faith that converted, 
civilized, and refined the rude people of the early ages; 

* The Metropolitan, Vol. V. 



588 Catholicity in the United States. 

that elevated woman ; that saved Europe from a return to 
barbarism ; that fostered art, science, philosophy, and liter- 
ature ; that educated the individual, sanctified the family, 
and blessed society ; that faith, and that alone, will save the 
land of Washington and Carroll, and light up the path that 
shall lead it to a glorious destiny. 



HIS EMINENCE JOHN McCLOSKEY, D.D., 

Archbishop of New York and first American Cardinal* 

John McCloskey was born in Brooklyn, L. L, on the 10th of 
March, 1810. His excellent parents were both natives of the 
County Derry, Ireland. At the date of his birth, Brooklyn was 
a little town of about 4,500 inhabitants. There were few Cath- 
olics in it, and no church. As a boy at school, we are told that 
he was a gentle, delicate lad, who avoided rough play and studied 
hard, always retiring and modest, ever in good-humor, and, 
whatever his class, pretty sure to be at the head of it. In his 
twelfth year, two years after his father's death, he was sent to 
Mount St. Mary's College, Emmittsburg. Here he first became 
acquainted with John Hughes, afterwards the famous arch- 
bishop, who was pursuing his studies at the same institution. 
John McCloskey went through the full seven years' curriculum, 
graduating with the highest honors, in 1828. He returned to his 
mother, then living in Westchester Co., N. Y. As yet he had 
come to no decision regarding his vocation ; but after careful 
thought and recommending the matter to Grod, he chose the 
sacred ministry. He once more sought the halls of his Alma 
^Jfater, completed his theological studies, and was ordained by 
Bishop Dubois in 1834. Father McCloskey proceeded to Rome 
in 1835, and for two years attended the lectures at the Grego- 
rian University. He returned to New York, a profound theolo- 
gian, a ripe and finished scholar, but above all, a model young 
priest. Appointed pastor of St. Joseph's, and soon after Pres- 
ident of St. John's College, Fordham, he was finally consecrated 
coadjutor Bishop of New York in the spring of 1844. Thus the 
ecclesiastical chief of New York and his assistant, were John 
Hughes, once the sturdy young farmer, who brushing difficulties 
aside, manfully pushed his way through college; and John 
McCloskey, once the gentle boy, who in company with his dear 
Irish mother, often crossed Fulton Ferry to hear Mass in old St. 
Peter's, and whose youthful battles were only with books ! 

On the day of consecration, Rev. Dr. Power was the preacher. 

" I have known him from boyhood," said the eloquent priest, 



* Authorities : The Illustrated Catholic Family Almanac for 1876. The Man- 
hattan Monthly. "Account of the Celebration of the Thirtieth Anniversary of 
the Consecration of his Grace Most Rev. John McCloskey," and various other 
sources. 

(589) 



590 Catholicity in the United States. 

" 1 have seen the youthful bud of genius unfold itself, and I 
have seen it also in full expansion, and I thank God, I have 
been spared to behold it now blessing the House of the Lord." 

Bishop McCloskey's duties required him to travel through the 
greater part of New York State. To-day, in many a secluded 
mission in the western portion of it, where there are large 
churches and larger congregations, old men still tell of the well- 
remembered visits of the young, smooth-cheeked bishop, so 
kind in manner, so earnest, so eloquent, who, a third of a cen- 
tury ago, came to them, reviving their faith, re-kindling their 
fervor, and infusing into their hearts something of his own hope- 
fulness and energy, and doing a work the effects of which still 
endure. 

In 1847, the diocese of New York was divided, and Dr. McClos- 
key nominated to the see of Albany. To the task of building 
up that diocese, he devoted himself for seventeen years. The 
magnificent Cathedral of Albany, with many flourishing schools 
and academies, are but a few of the monuments he left behind, 
when he was elevated to the metropolitan see of New York in 
1864. Rome considered him as the most worthy to grasp the 
pastoral staff, and to wear the mitre of the great Hughes. 

Grand was the ovation Dr. McCloskey received on his return 
to the Empire City. There he was no stranger among strangers. 
He had been baptized in old St. Peter's, and in it he had received 
his first communion at the hands of the venerable Peter Malou. 
He had been confirmed by Bishop Connolly; he had been or- 
dained by Bishop Dubois, and he had been consecrated by 
Archbishop Hughes. 

In this exalted position Archbishop McCloskey has not 
spared himself. The progress of religion may be easily seen 
by comparing the statements in the Catholic Almanacs for 
1864 and 1876. Two undertakings especially stand out in bold 
relief — the fine Catholic Protectory at Westchester, N. Y., 
and the continuation of the massively grand St. Patrick's Cathe- 
dral. In the spring of 1875, the crowning honor was bestowed 
on this most w T orthy prelate. He was created Cardinal. In this 
event, Catholicity in America was honored ; and the Faith re- 
ceived an impulse which was felt throughout this great Repub- 
lic. 

Cardinal McCloskey has never sought honors. They followed 
him. In all his labors he imitates Nature — he works quietly, 
gently, silently. Display of every kind he dislikes. He is a 
peace-maker. He blesses, instructs, and elevates society by his 



Losses, Gains, and Hopes of Catholicity. 591 

strong faith and shining virtues, guiding men in the way of sal- 
vation by word, but still more by example. His kind manners 
and modest bearing, combined with polished scholarship, and a 
natural and charming eloquence, make him one of the most 
agreeable of men. It is the hope of all, that his Eminence, one 
of the truest, most patriotic, and virtuous sons of America, may 
long be spared to the Catholic Church of the United States.* 



MOST REV. JOHN B. PURCELL, D.D.,t 

Archbishop of Cincinnati. 

John Baptist Purcell was born in the little town of Mallow, 
County Cork, Ireland, on the 26th of February, 1800, of a poor, 
but most pious and faithful Catholic family. Having completed 
his humanities at his birthplace, he came to America in his 
eighteenth year, and made his course of philosophy, and began 
that of theology in the Seminary of Mount St. Mary's, Emmitts- 
burg. He finally went to Paris, and terminated his ecclesiasti- 
cal studies in the Seminary of St. Sulpice. On the feast of Pen- 
tecost, 18.26, he was ordained priest by Mgr. De Quelen, Arch- 
bishop of Paris. 

Father Purcell immediately returned to the United States. He 
was successively Professor of Philosophy and of Theology in 
Mount St. Mary's College, Emmittsburg ; and at the same time 
had charge of the Church attached to the College. He performed 
these responsible duties for seven years. 

In the fall of 1833, Dr. Purcell was consecrated Bishop of Cin- 
cinnati by Archbishop Whitfield in the Cathedral of Baltimore. 
When the see of Cincinnati was raised to the Metropolitan rank 
in 1850, Dr. Purcell became first Archbishop, and had the honor 
of receiving the pallium from the hands of Pius IX. himself, in 
the Pope's private chapel. 

The long episcopate of Arc^ishop Purcell — forty-three years 
— has been fruitful in good works. In Cincinnati, he erected a 



* The archdiocese of New York has 184 churches and chapels, 301 priests, 1 
seminary, 3 colleges, 22 academies, and a Catholic population of about 600,000. 

■f Chiefly from a sketch in "Act et Histoire die Concile GScunienlque de Rome 
Premier du Vatican," Vol. VII., pp. 79-80, and from notes kindly furnished by 
Rev. Francis J. Pabisch, D.D., LL.D., D.C.L., the learned President of the 
Seminary of Mouui St. Mary's of the "West. 



59 2 Catholicity in the United States. 

superb cathedral of Dayton marble ; he founded the grand Sem- 
inary of Mount St. Mary's of the West, and gave it his own valu- 
able library ; he established St. Xavier College on a firm basis ; 
he introduced into his diocese the Franciscans, Passionists, So- 
ciety of the Precious Blood, Christian Brothers, Sisters of Char- 
ity, Sisters of Notre Dame, Sisbersof the Good Shepherd, Ladies 
of the Sacred Heart, Ursulines, and Little Sisters of the Poor. 
He has seen Catholicity grow up around him in the West. He 
has seen the birth, infancy, and wonderful growth of many of 
the great cities of our country. The revered prelate beheld 
Chicago and Milwaukee when they were no more than rude 
collections of shanties ! 

Dr. Purcell has on various occasions proved himself the cham- 
pion of Catholicity — the Hughes of the West. His debate with 
Rev. Alexander Campbell in 1837, and since published in several 
editions, shows him to be a keen logician, good theologian, and 
excellent historian. His debate, in 1867, with Rev. Thomas Vick- 
ers was, perhaps, less successful. During the late unfortunate 
civil war, Archbishop Purcell was a strong supporter of the 
Union. At the Council of the Vatican he sided with the minor- 
ity, and left before the final vote on Infallibility was taken. But 
he has since done all in his power to defend this dogma of the 
Faith. On the Feast of Pentecost, June 4th, 1876, the venerable 
man celebrated the fiftieth anniversary of his ordination. Two 
Archbishops and nine Bishops were present on the occasion ; 
and among the gifts received were a golden goblet from Car- 
dinal McCloskey, two valuable crosses, one by the Bishops of 
his province, the other by the priests of his archdiocese, and, 
finally, a gold chalice from the laymen of the archdiocese.* 



MOST REV. FRANCIS NORBERT BLANCHET, D.D., 

Archbishop of Oregon City. 

Away in the far West, even on fcfee shores of the Pacific, there 
dwells one of the apostles of our country. Francis Norbert 
Blanchet was born in the parish of St. Pierre, Riviere du Sud, 
Province of Quebec, Canada, on the 3d of September, 1795. With 
his brother (now the Bishop of Nesqualy) he made his studies 



* The archdiocese of Cincinnati has 168 priests, 197 churches, 3 colleges, 
12 academies and select schools, 140 parish schools, and a Catholic population 
of about 240,000. 



Losses, Gains, and Hopes of Catholicity. 593 

in the Seminary of Quebec, and was ordained on July 18th, 
1819, by Dr. Plessis, Archbishop of that city. After a year spent 
in the Cathedral of Quebec, Father Blanchet was sent on the 
mission along the coast of New Brunswick. Here he spent seven 
years — years of zealous apprenticeship in the field of hardship 
and danger. God was preparing him for the wild land beyond 
the Rocky Mountains. 

He was next appointed pastor of the. Cedars, near Montreal. 
During the period of the cholera, the charity and heroism of 
Father Blanchet were severely put to the test. In 1832, the 
Protestants of his parish presented him with two beautiful sil- 
ver cups as a token of their admiration for his conduct in visit- 
ing the sick and dying during the dreadful pestilence. 

His career as an American missionary began in 1838. As Vicar- 
General of the Archbishop of Quebec,* he set out for the Oregon 
mission in the spring of that year. His long journey from Mon- 
treal to Fort Vancouver occupied nearly seven months. Vicar- 
General Blanchet and Rev. Modeste Demers (afterwards Bishop 
of Vancouver's Island) began the work. For four years these 
two fearless priests toiled alone. The field was vast. But 
neither rock, rushing, nor savage wilderness could diminish the 
zeal of these apostolic men. Two missionaries, in 1842, came to 
their assistance ; and two years subsequently, the number was 
still further increased by the arrival of the famous Father De 
Smet, S.J., and his band of Jesuits. 

The mission of Oregon extended from California to the Arctic 
Ocean, and from the Rocky Mountains to the Pacific. In 1843, 
this wide-spread territory was erected into a Vicariate-Apostolic, 
with Dr. Blanchet as first Bishop. He was consecrated at Mon- 
treal, which he reached by sailing around Cape Horn, landing 
in England, and passing thence to Canada. The Vicariate was 
raised to an Ecclesiastical Province, in 1846. Three new sees 
were created. Dr. Blanchet was named Archbishop, and ap- 
pointed to the metropolitan see of Oregon City.t His brother, 
the Right Rev. A. M. A. Blanchet, Bishop of Nesqualy, and 
Right Rev. M. Demers, Bishop of Vancouver's Island, were his 
suffragans. 

Like a veteran traveller, regardless of distance, Archbishop 
Blanchet, in 1852, attended the first Plenary Council of Balti- 



* Oregon was at that time under the spiritual jurisdiction of the metropoli- 
tan of Canada. 

t By comparing dates it will he seen that Oregon City is the second oldest 
metropolitan see in the United States— comes immediately after Baltimore." 

33 



594 Catholicity in the United States. 

more. Three years subsequently the tireless and devoted man 
visited South America to make collections for his poor diocese. 
His journey was blessed with great success. In 1866, he attended 
the Second Plenary Council of Baltimore, and on July 18th, 1869, 
he celebrated the fiftieth anniversary of his ordination to the 
priesthood. Four months later, the venerable prelate again di- 
rected his steps eastward — the voice of Pius IX. had summoned 
the princes of the Church to Rome. At the Vatican Council, 
Dr. Blanchet voted both for the opportuness and the dogma of 
Papal Infallibility. He was still in the Eternal City, when it was 
entered by the army of Victor Emmanuel. 

If after the lapse of thirty-seven years of uninterrupted mis- 
sionary labor, the veteran Archbishop throws a retrospective 
glance on the past, it will be gratifying to him to behold the 
progress his mission has made. In 1838, it was but a mustard- 
seed. The whole territory contained only two priests. To-day, 
in the same field, there are to be found one archbishop, four 
bishops, seventy-two priests, one hundred and seven churches 
and chapels, four colleges, eleven female academies, four orphan- 
ages, and about one hundred and twenty-four Sisters. Such is 
the wonderful progress which Catholicity has made in the mis- 
sion of Oregon, in little more than a third of a century. These 
glorious facts speak with an eloquence which no words can en- 
hance. They form a bright chapter in the history of the Ameri- 
can Church. Like shining stars they cluster around the noble 
and venerable figure of Francis Norbert Blanchet, the Apostle 
of Oregon, the first Archbishop of the Great West, and the old- 
est American prelate who lives to bless the Centennial Anniver- 
sary of our Independence. 



MOST REV. JAMES ROOSEVELT BAYLEY, D.D., 

Archbishop of Baltimore. 

James R. Bayley was born in New York City, August 23d, 1814. 
His parents on both sides belonged to old colonial families. 
On his father's side* his ancestors came from Norfolkshire, 



* Archbishop Bayley's grandfather, Dr. Richard Bayley, was a distinguished 
physician. His life may be found in Thatcher's " Medical Biography." His 
father, Dr. G. C. Bayley, was also a physician. The eminent prelate is a nephew 
of the famous Mother Seton, whose maiden name was Bayley. 



Losses, Gains, and Hopes of Catholicity, 595 

England, about 1690, and settled in Westchester county, N. Y. ; 
while on his mother's side they came from Holland, and settled 
at New Amsterdam in 1643. 

He graduated at Trinity College, Hartford, and was for some 
time tutor there. He afterwards studied for the Episcopal 
Church, to which both of his parents belonged, under Dr. Jar- 
vis, of Middletown, Connecticut, and was ordained a minister 
of that Church.* His conversion was the result of grace com- 
bined with the studious research of a truth-loving mind. We 
give this incident in the words of the distinguished prelate : 
"Dr. Jarvis, my old teacher, was a man of good means, and 
having intended to write a history of the Church, had collected 
in Europe, where he spent many years, one of the best libraries 
that I ever saw. It contained all the best editions of the Fathers 
and the great collections of ecclesiastical writers and antiquities. 
In this large and well-chosen library I grazed for several years, 
and this, under God, was the means of my conversion to the 
Catholic Church. In writing an essay on tbe Apostolical canons, 
which obliged me to study the ancient councils, I became con- 
vinced that the Pope had much more to do with the govern- 
ment of the Church than we were willing to allow. I also acquired 
in this library a love for the study of bibliography, which has 
been one of the pleasures of my life, but which I have had but 
little leisure to pursue for many years past."t 

As soon as the light of Faith flashed on his mind, with that 
courage which is inspired by the love of truth, he joined the 
Catholic Church. He went to Paris, made his studies at the 
Seminary of St. Sulpice, and, on his return, was ordained priest 
by Dr. Hughes, on March 2d, 1842. Appointed professor of 
belles-lettres at St. John's College, Fordham, Father Bayley was 
also President of that institution of learning during 1845-46. 
From 1846 to 1853 he was secretary to Archbishop Hughes. 

In the fall of 1853, Dr. Bayley was consecrated First Bishop of 
Newark. Under his able and zealous administration that dio- 
cese became one of the most prosperous in the United States. 
He founded Seton Hall College, and built numerous schools, 
academies, convents, and churches. 

On July 30th, 1872, he was elevated to the primatial see of 
Baltimore; in 1875, in the name of his Holiness, Pius IX. he 



* As an Episcopal minister, Rev. Mr. Bayley preached for a time at Harlem, 
N. T.;but not at Hagerstown, Maryland, as stated in Appleton's American 
Cyclopaedia," last edition. 

t Letter to the author. 



596 Catholicity in the United States. 

conferred the baretta on Cardinal McCloskey; and in this Cen- 
tennial year the worthy successor of the venerable Carroll is the 
pious and accomplished Archbishop Bayley. 



MOST REV. JAMES P. WOOD, D.D., 

Archbishop of Philadelphia. 

The Most Rev. James F. Wood, Archbishop of Philadelphia, 
was born in that city on the 27th of April, 1813. After receiving 
his elementary education in a school on Dock street, he was sent, 
in the fall of 1821, to the grammar school of St. Mary de Crypt, 
at Gloucester, England, where he remained five years. 

Returning to his native city, in 1827, he went to Cincinnati 
and held responsible and honorable positions in various bank- 
ing houses. In 1836, he became a Catholic, and was baptized and 
confirmed by the Most Rev. Archbishop Purcell. During the 
following year he went to Rome to study for the Church. He 
attended the Irish College for some time, but fi nally entered the 
College of the Propaganda, as a subject of the diocese of Cincin- 
nati. Pather Wood was ordained priest by Cardinal Franzoni 
on the 25th of March, 1844. Returning to Cincinnati the same 
year, he was appointed assistant pastor at the Cathedral, which 
position he filled for about ten years, when he was appointed 
pastor of St. Patrick's church in the same city. 

The zealous priest was consecrated Coadjutor Bishop of Phila- 
delphia, with the right of succession on the 26th of April, 1857, 
by the Most Rev. Dr. Purcell. He arrived in Philadelphia the 
following month, and took charge of the financial affairs of the 
diocese. On the death of Bishop Neumann, in 1860, Dr. Wood 
succeeded to the title and administration of the diocese. 

The Diocese of Philadelphia was divided in 1868, and the 
Dioceses of Scranton, Harrisburg, and Wilmington formed from 
parts thereof. In 1875, Philadelphia was raised to the rank of a 
metropolitan see, and on the 17th of June the Most Rev. James 
F. Wood was invested with the pallium as first Archbishop.* 



* Philadelphia is one of the great Archdioceses of this Republic. It has 216 
priests, 124 churches, a splendidly equipped seminary, 3 colleges, 35 academies 
arid select schools, 51 parochial schools, numerous religious houses and char- 
itable institutions, and a Catholic population of over 250,000. 



Losses, Gains, and Hopes of Catholicity. 597 

MOST REV. JOHN M. HENNI, D.D., 

Archbishop of Milwaukee. 

John Martin Henni was born in Switzerland, in 1805. When 
still very young, he went to Rome to pursue his studies, but had 
not finished his theological course, when he resolved to come to 
America. This he did at the invitation of Bishop Fen wick, of 
Cincinnati. Accompanied by a fellow-student, Martin Kiindig, 
he landed in Baltimore in 1829, completed his studies at the 
seminary of Bardstown, and was ordained the following year. 
Father Henni first ministered to the spiritual wants of the 
Catholics of Cincinnati. In 1834, he was appointed Vicar-Gen- 
eral by Archbishop Purcell. Besides his other duties, he origi- 
nated and for several years edited the Wahrheit Freund, a Ger- 
man Catholic newspaper. He was consecrated First Bishop of 
Milwaukee, in 1844, in the old cathedral of Cincinnati. After 
fourteen days of a rough-and-tumble journey, Dr. Henni arrived 
at his new see. He entered his cathedral — a miserable little 
frame building 30x40. As the Bishop knelt down he saw that 
Mass was going on. The celebrant was his friend and former 
companion — Father Kiindig ! At this time, Milwaukee and for 
six miles around could not count 2,000 Catholics. The whole 
diocese scarcely contained 8,000. There were five or six priests, 
and perhaps as many little huts, called churches. Dr. Henni 
could scarcely say that he was the happy possessor of a dollar, 
and his people were extremely poor. Here was a field for zeal, 
energy, perseverance. The bishop did not lose courage. He beg- 
ged funds to enlarge his cathedral, travelled from parish to 
parish, and made his influence felt throughout his whole diocese. 
He was the first prelate that ever visited Lapointe, one of the 
famous missionary centres of the 17th century. Here he found 
Father Baraga and his flock of Catholic Chippeways. The poor 
Indians were overjoyed to see the chief blackgown. The growth 
of Catholicity raised the alarm of bigots in 1844, and even Mil- 
waukee felt the shock. A minister made a bitter attack on 
Dr. Henni and his priests. The Bishop replied in an able 
pamphlet, entitled " Facts Against Assertions," proving that the 
gospel-vender's unprovoked attack was simply the offspring of 
malice and ignorance. 

The stream of German immigration set in with a steady and 
increasing growth towards Wisconsin. The new-comers wrote 









598 Catholicity in the United States, 

home to their friends inviting them to that State, for said they, 
we have " a German Bishop and German priests." In 1850, 
Bishop Henni established the School Sisters of Notre Dame at 
Milwaukee. Three years subsequently his new cathedral was 
consecrated by the Papal Nuncio. However, one of his crown- 
ing labors was the foundation of the Seminary of St. Francis de 
Sales, an institution which is already the Alma Mater of nearly 
three hundred priests. In June, 1875, Dr. Henni was invested 
with the pallium as first Archbishop of Milwaukee.* 



MOST REV. JOHN B. LAMY, D.D., 

Archbishop of Santa Fe, N. M. 

John B. Lamy was born in 1814, in the diocese of Clermont, 
France. He made his theological studies and was ordained priest 
in his native country. Coming to America in 1839 with Dr. 
Purcell,t the zealous young missionary was appointed to a mis- 
sion in Knox county, Ohio, where for eight years his labors were 
blessed with many conversions. Three years more were spent 
in Covington, Ky., when, in 1850, Father Lamy was appointed 
by the Holy See, Vicar-Apostolic of New Mexico. He was conse- 
crated in Cincinnati, and immediately departed for his new 
diocese by way of New Orleans and Texas. He was shipwrecked 
in the Gulf of Mexico, and lost his books and all he possessed. 
After nine months of toil, hardship, and dangers, Bishop Lamy 
reached Santa Fe, in the summer of 1851. 

Though arrived at his destination, he soon found himself sur- 
rounded by difficulties. Both the clergy and people were unwil- 
ling to acknowledge the new prelate's authority. The reason of 
this was that before its annexation to the United States, New 
Mexico was under the jurisdiction of the Bishop of Durango, in 
Mexico ; and the latter had not had time to inform this distant 
portion of his flock of the action of Rome in erecting the new 
see of Santa Fe. The indefatigable Dr. Lamy set out for Do- 
rango, and had an interview with the Bishop of that place. He 
returned, having performed a journey of 3,000 miles on horse- 
back, and everything was amicably settled. 



* The archdiocese of Milwaukee has 300 churches and chapels, 202 priests, 
i seminary, 1 Catholic normal school, 8 academies, and a Catholic population 
of 179,000. 

fNow Archbishoj) of Cincinnati. 



Losses, Gains, a?td Hopes of Catholicity, 599 

In his new diocese he found but few priests, while it was des- 
titute of educational establishments of any kind. The young 
Bishop put his hand to the grand work of building up Catho- 
licity with an energy that cannot be over-praised. His adven- 
tures and long journey, over the vast plains, extending from 
Kansas City to Fort Union — plains with no inhabitants save 
wild beasts and roving Indians — borders on romance. Though 
about 900 miles in extent, Dr. Lamy crossed these plains twelve 
times. In 1852, he obtained a colony of the Sisters of Loretto 
from Kentucky, and seven years later, at his invitation, a band 
of Christian Brothers came from France. 

His episcopal visitation of Arizona in 1863 made it necessary 
to perform a journey of nearly 4,000 miles on horseback; and 
the fearless man relates that he was often two weeks without 
seeing a settlement. On one occasion he said Mass in a straw- 
covered cabin on the top of a hill near the present site of Pres- 
cott, and so intense was the cold that several times during the 
holy sacrifice the water and wine had to be taken to the fire to 
be liquified. 

In 1866, after the Second Plenary Council of Baltimore, its 
Acts w r ere intrusted to Bishop Lamy to bear to Rome for the 
approval of our Holy Father, Pius IX. On his return he further 
enriched his diocese by bringing with him several Jesuit Fathers, 
Christian Brothers, Sisters of Loretto, and Sisters of Charity. 
In this journey over the plains the caravan was twice attacked 
by the Indians, one of these fights lasting over two hours, during 
which the sound of rifles and the whistling of bullets made the 
situation very unpleasant. 

In the spring of 1875, Santa Fe* was raised to the rank of a 
metropolitan see; and in June of the same year, Archbishop 
Lamy received the pallium from the hands of Right Rev. Dr. 
Salpointe and Right Rev. Dr. Machebeuf. 

The apostolic labors of Dr. Lamy in New Mexico for more than 
a quarter of a century have been singularly blessed. The 
diocese where he found so little, now possesses 86 priests, 6 con- 
vents, 1 chartered college, 1 female academy, various institu- 
tions of charity, and a Catholic population of about 100, 000. * 



* Of these 90,000 are Mexicans, 8,000 Indians, and the remainder Americans. 



600 Catholicity in the United States. 

MOST REV. JOHN J. LYNCH, CM., D.D., 

Archbishop of Toronto, Canada. 

John Joseph Lynch was born in 1816, near Clones county, 
Monaghan, Ireland. In his seventeenth year he began his higher 
course of studies at St. Vincent's College, Castleknock. Three 
years subsequently, he entered the Congregation of the Priests 
of the Mission, and was sent to Paris to complete his theological 
course. In 1843, he was ordained priest at Maynooth College 
by Most Rev. Dr. Murray, Archbishop of Dublin. He then re- 
mained three years as Professor in the College at Castleknock. 
In 1846, Father Lynch obtained permission to labor on the 
American Mission, in Texas, with Dr. Odin, afterwards Arch- 
bishop of New Orleans. He pursued this course in obedience to 
what he regarded as a divine cali to devote his services to the 
thousands of neglected Irish Catholics scattered throughout this 
Republic. For several years he toiled zealously, built a church 
at Houston, traversed the country, preaching and converting 
many to the faith, and was finally stricken down by a malignant 
fever, which nearly carried him to the tomb. 

In the autumn of 1848, he was appointed Superior of St. 
Mary's Seminary at the Barrens, Perry county, Ohio. Here, Dr. 
Lynch established an admirable system of discipline, and among 
other favors obtained from Pius IX. an indulgence of 100 days 
for the students each time they piously studied before their pre- 
fect of discipline, who was simply a little statue of the Most 
Blessed Virgin placed in the study hall! At the urgent solicita- 
tion of Bishop Timon, of Buffalo, he founded a house of his 
Congregation in that diocese, in 1856. It was the Seminary of 
Our Lady of Angels, near Niagara Falls. By his untiring zeal 
and ability, this institution was placed on a firm footing, when, 
in 1859, he was appointed coadjutor Bishop of Toronto, Canada. 
In the following year he succeeded Dr. De Charbonel, as incum- 
bent of that see. 

Dr. Lynch attended the Vatican Council, and, in 1870, was 
appointed first Archbishop of Toronto and Metropolitan of On- 
tario. His labors in the cause of religion and education in his 
new and higher sphere of action need not be dwelt upon. Under 
his rule the Faith flourishes. As a writer, Dr. Lynch is noted for 
terseness and pointed vigor of style. If there is anything 
specially remarkable in his character, it is great love for little 
children, deep faith, and ardent patriotism. In behalf of his native 



Losses •, Gains, and Hopes of Catholicity. 60 1 

land he has never ceased to raise his voice. He is known as the 
great Irish Archbishop of Canada. Thus the land where the 
immortal Brebeuf taught the Hurons, and bedewed with his 
blood, is to-day under the spiritual jurisdiction of a prelate ani- 
mated by the lofty piety that distinguished the Ages of Faith. 



RIGHT REV. JOHN LOUGHLIN, D.D., 
Bishop of Brooklyn, L. I. 

John Loughlin was born in the County Monaghan, Ireland ; 
came to America at an early age ; made his theological studies at 
Mount St. Mary's College, Emmittsburg; and was ordained by 
Bishop Hughes in the fall of 1840. He at once began the exer- 
cise of the holy ministry in New York, and for years proved his 
devote dness in that most trying of all missions — an extensive 
parish in a crowded city. He was soon raised to the responsible 
position of Vicar-General ; and in the fall of 1853, was conse- 
crated first Bishop of Brooklyn, by Archbishop Bedini. His 
diocese was Long Island, named by the early Catholic navigators, 
Isle of the Apostles. 

Bishop Loughlin's twenty-three years' episcopate has been 
marked by the rapid and continued progress of the Faith. In 
Brooklyn alone he has dedicated about three dozen churches. 
Catholic institutions of charity or education, crown nearly 
every elevation in the " City of Churches." He introduced the 
Visitation Nuns, the Sisters of St. Joseph, Franciscan Brothers, 
Sisters of Mercy, Sisters of the Good Shepherd, Little Sisters of 
the Poor, and several other religious orders. In June, 1868, he 
laid the corner-stone of the Cathedral of the Immaculate Con- 
ception in the presence of five bishops and about forty thou- 
sand people. Many years will be required to complete this 
great structure. Its dimensions are — length, 354 feet; breadth, 
180; height of towers, 350. The style of architecture is the 
French Gothic of the thirteenth century. Under the rule of 
Bishop Loughlin, the diocese of Brooklyn has become one of 
the most important in this Republic, numbering 112 priests, 90 
churches and chapels, 2 colleges, 6 academies, 34 parish schools, 
and a Catholic population of over 200,000. There is eloquence 
in these figures.* 

* The writer intended to give brief biographical sketches of all the living arch- 
bishops of the Catholic Church in the United States ; but owing to various cir- 
cumstances, upon which it is unnecessary to dwell, he was obliged to omit 
four. 



602 Catholicity in the United States. 



O. A. BROWNSON, LL.D. 

We began our sketches with the life of America's discoverer ; 
and we conclude them with the life of one of the most remark- 
able men produced by America. Orestes Augustus Brownson 
was born at Stockbridge, Vermont, in 1803. "From the dawn 
of reason," writes one who knew him well, "he was a philoso- 
pher, never a child, thinking, dreaming in an ideal world, read- 
ing the few books he could find — especially King James' English 
Bible, which he almost learned by heart— never playing with 
other children and enjoying very scanty advantages of school- 
ing. After his fourteenth year he lived near Saratoga, N. Y., 
and worked hard for his own maintenance. At nineteen we find 
him in an academy in the town of Ballston — a privilege which 
we believe he purchased with the hard earnings of his industry. 
At this time from an impulse of religious sentiment, he sought 
for baptism and admission into the Presbyterian Church, which 
he very soon found an uncongenial home, and exchanged for 
another sect at the opposite pole of Protestantism, that of the 
Universalists, among whom he became a preacher at the age of 
twenty-one. The subsequent period of his life until he had 
passed somewhat beyond his fortieth year — that is, until 1844 — 
was marked by various phases of rationalism, and filled with 
active labors in preaching, lecturing, writing, and editing vari- 
ous periodicals, all carried on with restless energy and untiring 
industry. He was married early in life to an amiable and in- 
telligent lady who was a perfect wife and mother, and after her 
conversion a perfect Christian ; and the six children who lived 
to grow up, five of whom were sons, all received an excellent 
education."* 

In 1844, Dr. Brownson became a Catholic. He was led to this 
step by the conviction that Jesus Christ founded the Catholic 
Church as the perpetual teacher, guide, and ruler of men and 
nations, and settled himself in his only true vocation as an ex- 
ponent and advocate of her doctrines by means of his written 
works. Of the merits of his literary productions we have already 
spoken. It was as a Catholic publicist that he became a truly 
great man, and achieved a great work for which he deserves to 
be held in lasting remembrance. To this work the last thirty 
years of his life were devoted with a gigantic energy, which di- 



The Catholic World, Vol. XXIII. 



Losses, Gains, and Hopes of Catholicity. 603 

minished towards the end under the influence of advancing age 
and enfeebled health, but never wholly flagged until the ap- 
proach of death gradually quenched and at last extinguished 
the vital flame of his existence.* At one period of his life Dr. 
Brownson was invited by John Henry Newman, D.D., and 
others to accept a chair in the Catholic University of Ireland, 
but he preferred to continue his labors in tnis country. He died 
in his seventy-third year, on Easter Monday, April 17th, 1876. 

Of his vast scholarship and philosophical system, this is 
scarcely the place to speak. It must suffice to say that he was 
the most illustrious convert which this Republic has given to 
Catholicity ; and by far the most powerful lay champion which 
the Catholic Church in America has yet seen. " From the time 
of his conversion." says the writer first quoted, " he was not only 
a loyal, but a pious and practical Catholic, constantly receiving 
the sacraments, and making his salvation the chief object to be 
attained in life. There can be no doubt that he lived and died 
a just man, full of merit, and sure of a high place in Heaven, as 
well as on the scroll of honor where the names of the great men 
of the age are inscribed by the verdict of their fellows. 

" Some three or four years ago, a little daughter of one of Dr. 
Brownson's intimate friends, who was visiting his family, after 
gazing intently at him for some moments, exclaimed : ' Is he not 
like a great lion V Nothing could be more graphic, or accurate 
than this sudden and happy stroke of a child's wit. , We never 
saw Dr. Brownson or read one of his great articles without think- 
ing of the mien or roar of a majestic lion ; and we have never 
seen a remarkably fine lion without thinking of Dr. Brownson. 
His physique was entirely correspondent to his intellectual and 
moral power, and his great head crowning like a dome his mas- 
sive figure and surrounded in old age with a mass of white hair 
and beard like a snowy Alp made him a grand and reverend ob- 
ject to look at, such as we might picture to ourselves Plato, St. 
Jerome, or St. Bruno, "t 



* The Catholic World, Vol. XXIII. 
tlbid. 



CATHOLIC CHRONOLOGY OF THE UNITED STATES. 

A.D. 

1492 Columbus discovered America. 

1498 The Cabots sail along the Atlantic coast. 

1499 Amerigo Vespucii visited South America. 
1510 Ojeda settled Darien. 

1512 Ponce de Leon discovered Florida. 

1513 De Balboa discovered the Pacific. 
1518 Garay explored the Gulf of Mexico. 
1521 Cortez conquered Mexico. 

1524 Verazzani explored the Atlantic coast of the U. S. 

1532 De Vaca crossed the continent. 

1534 Cartier discovered Canada. 

1539 Expedition of Friar Mark, O.S.F. 

1541 De Soto discovered the Mississippi. 

1542 Death of De Soto. 

1542 Coronado's expedition into New Mexico. 

1542 Death of Father Padilla and Brother John, O.S.F. 

1544 Father de Olmos, O.S.F., in Texas. 

1547 Death of Father Louis Cancer, O.S.D. 

1564 The City of St. Augustine founded by Melendez. 

1565 Father Martinez, S. J., killed. 

1570 Father Segura, S.J., and 8 Jesuits killed in Maryland. 

1601 First Mass in California. 

1604 Cham plain discovered the Penobscot Bay. 

1608 Eight thousand Catholic Indians in New Mexico. 

1609 Champlain discovered Lake Champlain. 
1613 Mission at Mount Desert Island, Maine. 
1613 Brother Du Thet, S.J., killed. 

1615 Champlain discovered Lake Ontario. 

1615 The Franciscans first arrive in Canada. 

1615 Opening of the Huron Missions by Father Le Caron, O.S.F. 

1625 The Jesuits first arrive in Canada. 

1626 Father Brebeuf, S.J., went on the Huron mission. 
1634 Father White, S. J., in Maryland. 

1634 Maryland settled by Lord Baltimore. 

1642 Fathers Jogues and Raymbault, S.J., preach atSault Ste. Marie, Mich. 

1643 Fatber Jogues, S.J., captured. 

1644 Father Bressani, S.J., mutilated. 

1646 Father Jogues, S.J., killed on the Mohawk. 

1646 Abnaki missions opened by Father Druillettes, S.J. 

1646 Father de Noue, S.J., frozen to death. 

1648 Father Daniel, S. J., killed by the Iroquois. 

1649 Fathers Brebeuf, Lallement, and Garnier, S. J., killed. 
1649 Death of Father Chabanel, S.J. 

1653 Father Le Moyne, S.J., discovered the Onondaga Salt Springs, N. T. 

1653 First Mass in the State of New York. 

1654 Penal laws against Catholics enforced in Maryland. 
1656 Father Garreau, S.J., killed by the Iroquois. 

(605) 



606 Catholicity in the United States, 

1661 Death of Father Menard, S.J. 

1665 Death of Father Le Moyne, S.J. 

1668 The Jesuit Fathers establish missions among the Iroquois. 

1672 Death of Father Bressani, S.J. 

1673 Father Marquette, S. J., discovered the Mississippi. 

1674 Diocese of Quebec founded. 

1675 Death of Father Marquette, S.J. 

1676 La Salle discovered the Ohio. 

1679 La Salle's ship sails up the Lakes. 

1680 Father Hennepin, O.S.F., explored the Upper Mississippi. 

1681 Death of Father Druillettes, S.J. 

1682 La Salle explored the Mississippi to the Gulf. 

1682 The Iroquois missions closed. 

1683 Governor Dongan rules New York. 
1686 Death of Father Membre, O.S.F. 

1686 First Catholic chapel in Philadelphia. 

1687 Death of La Salle, the great explorer. 
1690 Death of Father Allouez, S.J. 

1695 Death of Father Dablon, S.J. 

1695 Death of Father Chaumonot, S.J. 

1700 Flourishing Indian Missions in Lower California under the Jesuits. 

1702 Detroit founded by the French. 

1724 Father Kale, S. J., killed by the English. 

1727 The Ursuline Nuns at New Orleans. 

1730 Chicago, the famous Catholic Illinois Chief, lived at this date. 

1735 Death of Jolliet about this time. 

1735 Birth of Archbishop Carroll. 

1755 Seven thousand Catholic Acadians scattered along the Atlantic coast 
by the English. 

1769 Father Juniper Serra, O.S.F. , opened the missions of Upper California. 

1771 Twelve priests celebrate Corpus Christi in the beautiful valleys of Mont- 
erey, California. 

1776 Father Serra, O.S.F., founded San Francisco. 

1776 Catholics of Maryland emancipated. 

1784 Death of Father Serra, O.S.F. 

1784 Dr. Carroll appointed Prefect- Apostolic of the U. S. 

1789 Dr. Carroll appointed Bishop of the United States. 

1789 Georgetown College founded. 

1790 Four Carmelite Nuns arrive in Maryland. ( 

1790 The Augustinian Fathers enter the United States. 

1791 St. Mary's Seminary, Baltimore, founded. 

1791 Ordination of Father Badin, the first priest ordained in the United States. 

1793 Diocese of New Orleans established. 

1795 Prince Gallitzin, the second priest ordained. 

1800 Father Leonard Neale consecrated Bishop— the first prelate consecrated 

in the United States. 
1808 Baltimore became a Metropolitan See. 
1808 New York erected into a diocese. 
1808 Boston erected into a diocese. 

1808 Bardstown erected into a diocese. 

1809 Philadelphia erected into a diocese. 






Catholic Chronology of the United States. 607 



1809 Mount St. Mary's College founded. 

1809 Mother Seton founds the Sisters of Charity. 

1815 Death of Archbishop Carroll. 

1820 Diocese of Charleston, S. C, established. 

1821 Diocese of Richmond established. 

1822 Diocese of Cincinnati established. 

1822 U. S. Catholic Miscellany founded by Bishop England. 

1824 Diocese of Mobile established. 

1825 Death of Bishop Connolly. 

1826 Diocese of St. Louis established. 
1829 First Provincial Council of Baltimore. 
1832 Death of Charles Carroll of Carrollton. 
1832 Diocese of Detroit established. 

1834 Diocese of Vincennes established. 

1836 Death of Cardinal de Cheverus. 

1837 Diocese of Nashville established. 
1837 Diocese of Natchez established. 
1837 Diocese of Dubuque established. 

1839 Death of Bishop Brute. 

1840 Death of Prince Gallitzin. 

1841 St. John's College, Fordham, founded. 

1842 Death of Bishop England. 

1843 Diocese of Little Rock established. 
1843 Diocese of Pittsburg established. 

1843 Death of Bishop Rosati. 

1844 Diocese of Hartford established. 
1844 Diocese of Milwaukee established. 
1844 Diocese of Chicago established. 

1846 Metropolitan See of Oregon City established. 

1847 Diocese of Buffalo established. 

1847 Metropolitan See of St. Louis established. 

1847 Diocese of Albany established. 

1847 Diocese of Cleveland established. 

1847 Diocese of Galveston established. 

1850 Metropolitan See of New York established. 

1850 Metropolitan See of Cincinnati established. 

1850 Metropolitan See of New Orleans established. 

1850 Diocese of Santa Fe established. 

1850 Diocese of Monterey established. 

1850 Diocese of Nesqually established. 

1850 Diocese of St. Paul established. 

1850 Diocese of Savannah established. 

1850 Diocese of Wheeling established. 

1852 First Plenary Council of Baltimore. 

1853 Bishop O'Reilly lost at sea. 

1853 Diocese of Brooklyn, L. I., established. 
1853 Diocese of Covington established. 
1853 Diocese of Newark established. 
1853 Diocese of Burlington established. 
1853 Diocese of Erie established. 
1853 Diocese of Natchitoches established. 



608 Catholicity in the United States. 

1853 Metropolitan See of San Francisco established. 
1855 Diocese of Portland established. 
1857 Diocese of Marquette established. 
1857 Diocese of Fort Wayne established. 

1857 Diocese of Alton established. 

1858 Corner-stone of St. Patrick's Cathedral, New York City, laid. 
1858 Death of Bishop Baraga. 

1860 Death of Bishop Neumann. 

1863 Death of Archbishop Kenrick. 

1864 Death of Archbishop Hughes. 

1866 Second Plenary Council of Baltimore. 

1867 Death of Bishop Timon. 

1868 Diocese of Green Bay, established. 
1868 Diocese of Harrisburg established. 
1868 Diocese of Rochester established. 
1868 Diocese of Scranton established. 
1868 Diocese of La Crosse established. 
1868 Diocese of Columbus established. 
1868 Diocese of St. Joseph established. 
1868 Diocese of Wilmington established. 

1868 Diocese of Grass Valley established. 

1869 Council of the "Vatican, Rome. 

1870 Diocese of Springfield established. 
1870 Diocese of St. Augustine established. 
1872 Diocese of Ogdensburg established. 
1872 Diocese of Providence established. 
1872 Death of Archbishop Spalding. 

1872 Death of Bishop O'Connor. 
1872 Death of Father de Smet, S.J. 

1874 Diocese of San Antonio established. 

1875 Archbishop McCloskey created Cardinal. 
1875 Metropolitan See of Boston established. 
1875 Metropolitan See of Milwaukee established. 
1875 Metropolitan See of Santa Fe established. 

1875 Metropolitan See of Philadelphia established. 
1S76 Diocese of Alleghany City established. 

1876 Death of Dr. O. A. Brownson. 

1876 Archbishop Purcell celebrated the fiftieth anniversary of his ordination. 
1876 Centennial Tear of American Independence. 

■■'■-'-- 



APPENDIX. 



NOTE A. 



For three hundred years' the discoverer of America did not enjoy the renown 
he so richly deserved. It is only during the last quarter of a centuiy that en- 
tire justice has been done him. Amerigo Vespucci, by writing a pretentious 
book, succeeded in giving his own name to the discoveries of Columbus. His- 
torians continued the injustice. From the most unworthy motives, they 
heaped calumny after calumny on the name of the great Admiral. The glory 
of vanquishing these slanderers belongs to the learned Count de Lorgues. His 
" Cross in Two Worlds," which was published in 1844, was the first unan- 
swerable work that threw a clear light on Columbus. Pius IX. took such inter- 
est in the subject, that His Holiness encouraged the Count to write a history 
of the great man. The result was De Lorgues' " Life of Columbus," an ad- 
mirable work which appeared over twenty years ago, and received the blessing 
of the Pope. 

The complete works of Columbus were published at Lyons, France, by 
Torre, in 1864. Had he not been a great discoverer, he might have become an 
eminent poet. His ardent imagination threw a magnificence over his whole 
course of thought. His ideas are often as striking as they are beautiful. "A 
poetical temperament," says Irving, "is discernible throughout all his writ- 
ings. We see it in his descriptions of the beauties of the wild lands he was 
discovering ; in the enthusiasm with which he extols the verdure of the forests, 
the grandeur of the mountains, the crystal clearness of the running streams, 
and the fragrance of the air, ' full of dew and sweetness.' " 

The cause of the canonization of Columbus has gone so far that we may 
ardently hope for its ultimate success. In 1865, the Count de Lorgues, while 
at Rome, had an interview with the illustrious Pius IX., as to the propriety of 
instituting proceedings for that purpose. " There is no harm in trying, " said the 
Pope. Since that time many of the most distinguished prelates of Europe and 
America have taken the liveliest interest in hastening the process. Prom- 
inent among these is Cardinal Donnet, Archbishop of Bordeaux. The Provin- 
cial Council of Poitiers, presided over by Cardinal Donnet, drew up a petition 
for the canonization c f Columbus, signed by all the bishops present. It was 
transmitted to the H »I v See. More than fifty similar documents have been 
sent to Rome from various countries. Nothing but the untimely termination 
of the Vatican Council prevented the assembled Fathers from having this sub- 
ject brought before them in due form, for discussion. In fact, a petition hav- 
ing such an object was drawn up by Cardinal Donnet, and signed by many of 
the Prelates. 

The eminent Count de Lorgues in his latest work, " The Ambassador of God 
and Pius IX.,"* strongly urges the early canonization of the renowned Admiral. 
Indeed, what more proper than that Pius IX., the only Pope who was ever in 
America, should canonize the saintly and heroic discoverer of America! 



L'Ambaseadeur de Dieu et le Pape Pie IX.'' Pari?., 1374. 

39 C 6 °9) 



6io Appendix. 



NOTE B. 

According to the census of 1870, there were residing in the United States 
1,855,779 persons of all beliefs, who were horn in Ireland ; and 1,690,533 who 
were born in Germany. 

The eight States containing the largest number of persons of Irish birth were : 



New York, 528,806. 
Pennsylvania, 235,750. 
Massachusetts, 216,120. 
Illinois, 120,161. 



New Jersey, 86,784. 
Ohio, 82,674. 
Connecticut, 70,630. 
California, 54,421. 



The eight States containing the largest number of natives of Germany were : 



New York, 316,902. 
Illinois, 203,758. 
Ohio, 182,897. 
Wisconsin, 162,314. 



Missouri, 113,618. 
Indiana, 78,000. 
Pennsylvania, 60,146. 
Iowa, 66,162. 



The Irish and their descendants have given the Catholic Church of the Uni- 
ted States the majority of its clergy. As an instance, it may be stated that 
there are to-day, 400 priests in this Kepublic bearing only nineteen Irish names. 
They are as follows : 

Brennan, 15. Murphy, 33. 

Brady, 22. O'Brien, 24. 

Carroll, 13. O'Connor, 24. 

Doherty, 16. O'Neill, 18. 

Kelly, 25. O'Reilly, 34. 

Lynch, 21. O' Sullivan, 18. 

McCarthy, 15, Quinn, 16. 

McGuire, 14. Ryan, 81. 

McManus, 14. Walsh, 33. 

Meagher, 14, 
Most other nationalities furnish only a few priests bearing the same name. 

NOTE C. 

Two points frequently discussed are : (1). What are the relative proportions of 
the Celtic and the Anglo-Saxon or English element in the population of the 
United States ? (2). How many members has the Catholic Church probably 
lost in this country ? In regard to the first question, there can be no doubt 
that the Celtic element far exceeds that of the Anglo-Saxon. This is a settled 
fact. A careful analysis of our statistics prove* it. Just a quarter of a century 
ago the Hon. William E. Robinson, in a remarkable speech at Hamilton Col- 
lege, Clinton, N. Y., said : "I think it would be quite good-natured in me to 
allow that about one-eigTdh of this country is English, or what is called Anglo- 
Saxon." By means of statistics he then clearly demonstrated the correctness 
of this opinion. (See New York Daily Tribune, July 30th, 1851.) Rev. Stephen 
Byrne, O.S.D., in his "Irish Emigration to the United States," 1873, puts the 
Celtic element at one-half of our present population, the Anglo-Saxon at one- 
fourth. The New York Irish World, whose editor, Mr. Ford, is well known 
as a diligent student of statistics, holds that two-thirds of our people are Celts 
by birth, or descent, and only about one-ninth are Anglo-Saxon. 

\& to the Church's loss in the United States, it is no easy xsroblem to solve. 
Neither higher algebra nor calculus can help us to grapple with it. The geol- 
ogists say that past time is long. As to its exact length, they hesitate to put it into 



Appendix. 6 1 1 

figures, or when they do, scarcely two are alike. It is the same with the 
American loss to the Faith. The earnest student of our history is obliged to 
confess that it was large ; but how large it may have been, is an unsettled ques- 
tion. The Irish World of July 25th, 1874, maintained that 18,000,000 have been 
lost to Catholicity in this Republic. It backed up this assertion with the fol- 
lowing table, which, I believe, is, in the main, reliable : 



TABLE SHOWING THE RELATIVE PROPORTIONS OF THE CONSTITUENT ELEMENTS 
OE THE POPULATION OE THE U. S. IN 1870. 

In Which is Indicated the Number of Catholics that Should be in the Country 

Now, (1874.) 

I. — Total white population of the thirteen Colonies at the close 

the Revolutionary War 3,172,000 

II. — Relative proportions of the constituent elements in the Colo- 
nial population : Celtic (Irish, Scotch, Welsh, French, 

etc.) 1,903,200 

(Irish separately 1,141,920 

Anglo-Saxon 841,800 

Dutch and Scandinavians 427,000 

III.— Product, in 1870, of the population of 1790 9,496,000 

TV.— Product, in 1870, of the separate elements of the pop- 
ulation of 1790 : 

Celtic 5,697,000 "] 

(Irish separately) 3,418,200 I 

Anglo-Saxon 2,504,000 [ 

Dutch and Sandinavians 1,295,000 J 

V. — Product, in 1870, of population gained by acquisition of new 

territory since 1790 1,500,000 

VI. — Product, in 1870, of Irish and French immigration 

from Canada 2,000,000 

VII.— Total strength of Colored element in 1870 4,504 000 

VIII.— Total Immigration to U. S. from 1790 to 1870 8,199,000 

Irish Immigration from 1790 to 1870 3,248,000 

Anglo-Saxon immigration, from 1790 to 1870 796,000 

Immigration of all other elements 4,155,000 

IX.— Product of total immigration to IT. S. , from 1790 to 1870 .... 23,000,000 

Product of Irish immigration (from 1790) 9,750,000 

Product of Anglo-Saxon immigration (from 1790). ..2,000,000 

Product' of all other immigration (from 1790) 11,250,000 

-Total population of United States in 1870 38,500,000 



3,500,000 



XL— Joint product, in 1870, of Irish Colonial ele- 
ment and subsequent Irish immigration (in- 
cluding that from Canada) 14,325,000 

Joint Product, in 1870, of Anglo-Saxon Colo- 
nial element and subsequent Anglo-Saxon 

immigration 4,522,000 

Joint Product, in 1870, of all other Colonial 
elements and all subsequent immigration (in- 
cluding colored population) 19,653,000 

XII.— Total Celtic Element {Irish, Scotch, French, Spanish, Italian,) 

in United States in 1870 24 000 000 

Total Irish element in United States in 1870 .'.' 14'325'000 

Total Anglo-Saxon element in United States in 1870. ..... 4^522^000 

Total of all other elements (not Celtic nor Anglo-Saxon) in 

the United States in 1870 9 5 978 000 

Almost the entire Celtic element (24,000,000) might be safely regarded as the 
descendants of men who were Catholics on settling in America. 



ECCLESIASTICA1 


j SUMMARY OF THE 


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,A.D. 1876 


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85 

168 

157 

52 

51 

109 

79 

117 

104 

202 

63 

40 

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172 

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301 

151 

112 

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148 

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61 

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216 

57 

37 

160 

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219 

121 

204 

135 

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59 

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121 

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125 

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120 

61 

87 

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197 

193 

74 

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173 

107 

102 

145 

253 

93 

87 

27 

130 

42 

95 

35 

21 

29 

36 

70 

40 

5 

149 

151 

72 

132 

132 

79 

73 

20 

19 

12 

124 

64 

51 

115 

70 

201 

157 

300 

108 

29 

29 

78 

24 

93 

35 

31 

28 
18 
87 


85 
24 
22 
35 

47 


4 




4 


23 65 

4 3 

6 13 
6! 2 

5 .... 
1 .... 

7 .... 

1 3 

3 16 

2 15 
12 38 

4 20 
9 12 


11 

1 
2 
3 
1 
1 

*6 
1 

4 
2 
1 


7 








Bichmcmd 






12 
12 

5 
11 


Y 


1 
1 

1 

"5* 


78,000 






25.000 


Wheeling 




18,000 






15,000 






70 




10.000 




"i 




4 

52 
20 
50 
15 
25 

ii3 

57 
22 
25 
33 
21 
54 
26 


"i" 

.... 
3 

"i" 

2 
1 


1,600 
310,000 


Boston 


26 
"'60 






34,000 


Hartford 




155,000 






i 

i 
i 

"i" 
l 
l 
l 
l 
l 
l 

.... 

l 
l 

2 

1 

"l" 
1 
1 
1 






11 

■'78 
24 
39 
50 

"14 

"60 

22 

"23 


y 
1 

"i 

2 
3 
1 


1 

'*2*- 
3 
1 
1 
3 
1 
2 
2 
1 


144,000 






1 10 1 

12 140 14 

6 56 17 


150,000 


Cincinnati 


1 


240,000 




150,000 


Columbus 




5 26 
15 11 

2 57 
15 45 
27 53 

8 145 

9 

1 21 
1 17 

3 .... 
18 23 

1 .. .. 


2 

3 
4 
2 

5 
2 
6 


•60,000 


Covington 

Detroit 




85,000 
180.000 


Fort Wayne 




70,000 






100,000 






90,000 


Milwaukee 


1 


179,000 




15 

12 


"i" 


60,000 






1 
'3 


"i" 


40,000 






20,000 


St. Paul 

V. A. Northern Minne- 




50 

36 

27 

2 

25 

"'7 
11 
35 
26 
16 




18 


1 

1 

3 
1 


80,000 
16,500 


New Orleans 


1 


1 


20 
2 


20 31 

8 .... 
3 2 

19, 22 

9 13 

7 9 
11 18 

8 2 


14 
t 

1 
2 
2 


2 
1 

"9 


250,000 
25,000 


Little Eock 




6,300 


Mobile 




1 
1 
1 


7 
2 
7 
4 


1 

"2' 

1 
3 

"2" 
3 

2 

.... 
2 


16,000 






12,000 






30,000 


San Antonio 

V. A. Brownsville,Tex. 


1 


1 

1 

'Y 

1 
1 
1 
1 

1 

"T 

1 

"t 

1 

1 

1 

.... 

2 
1 
1 

1 

1 
1 

"i" 

2 
.... 

1 

56 


1 


1 

"4" 

4 
3 
1 
5 
.... 

1 
1 
2 
3 
2 

"2 

"4" 
9 
3 
2 


40,000 
30.000 


1 
1 
1 


77 
40 

"35 

86 

8 

26 


34 5S 22 

23 26 13 

6 34 * 8 

9 44' 9 

17 84 7 

5 6 1 
3....! 4 

6 6 1 
11 ... . 3 


6U0.00O 




200,000 








Buffalo 




110,000 






28 
45 


1 


200,000 


Ogdensburgh 




55,000 






70,000 




1 






20.000 




15 






10,000 


V. A. Idaho 




1.500 


Philadelphia 

Erie 


1 


79 


3 


119 
14 
16 
42 
17 
48 
40 
24 
40 


3 
1 

"2 

"1 

3 
2 

1 
1 
1 


35 51 8 
4 22 1 
6 22 ] 
8 70 4 

8 9 

23 25 5 
10 80; 2 
13 72 4 
4 58 ... . 
6 .... 2 
6 8.... 


250,000 
40,000 






21 
15 
•46 
40 
16 


"9 

"9 

1 


20,000 






200,000 






50,000 


St. Louis 

Alton 


1 


250.( 00 
100,000 






300.000 






142 


1 


100,000 












24 






.... 18,000 








5 


.... 14 


1 
1 


1 1 40,000 






56 
16 
70 

41 
170 






3 11 


1 12,000 


San Francisco 


1 


"i" 
1 


20 
6 

10 

"'5 

1 

9,78 


4 
2 

2 
1 

"i" 

68 


6 35 4 
3 3 2 


5 120.000 
.... 14,000 


Monterey and Los An- 




| 
9 8 11 34.000 


Santa Fe 


1 


6 6 11 99.000 




3 5.... 
3 


.... 1 18,800 










1 18,500 


Total 


11 


5074 .5046 


1483 


33 


557 1645 214 


96 5.620.900 










1 








1 





As regards our Catholic population, the above table is incomplete. See p. 577. 



Appendix. 



613 



CATHOLIC HIERARCHY OF THE UNITED STATES, 
MAY, 1876. 

ARCHBISHOPS. 

Name. Native Country. See. 

His Eminence John Cardinal McClos- ) 
key, D.D., f 

Most Rev. J. R. Bayley, D.D., 

" F. N. Blanchet, D.D., 

" P. R. Kenrick, D.D., 

" J . B. Purcell, D.D., 

" J. S. Alemany, D.D., 

" P. A. Perehe, D.D., 

" J. B. Lamy, D.D., 

" J. M. Henni, D.D., 

u J. F. Wood, D.D., 

" J. J. Williams, D.D., 



O.P. 



United States, New York, N. Y. 

" " Baltimore, Md. 

Canada, . Portland, Oregon. 

Ireland, St. Louis, Mo. 

" Cincinnati, O. 

Spain, San Francisco, Cal. 

United States, New Orleans, La. 



France, 
Switzerland, 
United States, 



Santa Fe, N. M. 
Milwaukee, Wis. 
Philadelphia, Pa. 

Boston, Mass. 



BISHOPS. 
Right Rev. John Loughlin, D.D., 
T.Amat, D.D., C.M., 
F. Mora, D.D., Coadj., 
James A. Healy, D.D., 
W. H. Elder, D.D., 
J. Dwenger, D.D., 
P. N.Lynch,D.D., 
T.A.Galberry,D.D., O.S.A., 
A. Verot, D.D., 
James Gibbons, D.D., 

E. O'Connell, D.D., 
T. L. Grace, D.D., 
John Ireland, D.D., Coadj. 
John Quinlan, 
J. P. Machebeuf, D.D., 

C. M. Dubuis, D.D., 
J. J. Kain, D.D., 

D. A. Pellicier, D.D., 
J. F. Shanahan, D.D., 
M. Domenec, D.D., 
S. 11. Rosecrans, D.D., 
L. de Goesbriand, D.D., 
P. A. Feehan, D.D., 
J. J. Conroy, D.D., 

F. McNeirny, D.D., Coadj., 
John Hennessy, D.D., 
Edward Fitzgerald, D.D., 
William McCloskey, D.D., 
A. M. A. Blanchet, D.D., 
Richard Gilmour, D.D., 
M. de St. Palais, D.D., 
T. Foley, D.D., 
John B. Salpointe, D.D., 
Louis M. Fink, D.D., O.S.B., 



Ireland, 
United States 


Brooklyn, L. I. 
Los Angeles, Cal. 
Los Angeles, Cal. 
, Portland, Maine. 


u u 
({ (( 


Natchez, Miss. 
Fort Wayne, Ind. 
Charleston, S. C. 


Ireland, 


Hartford, Conn. 


France, 

United States, 


St. Augustine, Fla. 
Richmond, Va. 


Ireland, 
United States, 


Marysville, Cal. 
St. Paul, Minn. 


Ireland, 


St. Paul, Minn. 



Mobile, Ala. 
France, Denver City, Col. 

" Galveston, Texas. 

United States, Wheeling, W. Va. 
" San Antonio, Texas. 

" Harrisburg, Pa. 

Alleghany City. 
United States, Columbus, O. 

Burlington, Vt. 

Nashville, Tenn. 

Albany, N. Y. 

Albany, N. Y. 

Dubuque, Iowa. 

Little Rock, Arkansas. 
United States, Louisville, Ky. 
Canada, Fort Vancouver, W.T. 

Cleveland, O. 
France, Vincennes, Ind. 

Chicago, 111. 

Tucson, Ark. 

Leavenworth, Kan. 






614 



Appendix. 



Ireland, 
United States, 

Ireland, 



Name. Native Country. 

Right Rev. M. A. Corrigan, D.D., United States, 

" F. X. Krautbauer, D.D., 

" William O'Hara, D.D., 

" B. J. McQuaid, D.D., 

" Louis Lootens, D.D., 

" Tobias Mullen, D.D., 

" Thomas A. Becker, D.D. 

" Michael Heiss, D.D., 

" John J. Hogan, D.D., 

S. V. Ryan,' D.D., CM., 

" Ignatius Mrak, D.D., 

W. H. Gross, D .D. , C .SS .R. , 

11 A. M. Toebbe, D.D., 

" C. H. Borgess, D.D., 

" P. J. Baltes, D.D., 

" P. J. O'Reilly, D.D., 

" P. J. Ryan, D.D., Coadj. Ireland, 

" T. F. Hendricken, D.D., " 

" E. P. Wadhams, D.D., United States, 

" D. Mauncy, D.D., 

" R. Seidenbush, D.D., O.S.B., 

" J. Tuigg, D.D., Ireland, 



Newark, N. J. 
Green Bay, Wis. 
Scranton, Pa. 
Rochester, N. Y. 
Natchitoches. 
Idaho City, Idaho. 
Erie, Pa. 
Wilmington, Del. 
La Crosse, Wis. 
St. Joseph, Mo. 
Buffalo, N. T. 
Marquette, Mich. 
Savannah, Ga. 
Covington, Ky. 
Detroit, Mich. 
Alton, 111. 
Springfield, Mass. 
St. Louis, Mo. 
Providence, R. I. 
Ogdensburg, N. Y. 
Brownsville, Texas, 
S. Cloud, N. Minn. 
Pittsburgh, Pa. 



PRINCIPAL WORKS CONSULTED IN THE PREPARATION OF THIS 
VOLUME. 



Bancroft's "History of the United States," 10 vols. 

Hildreth's "History of the United States," 6 vols. 

De Courcy's " Catholic Church in the United States," translated by Shea, 

lvol. 
Clarke's " Lives of the Deceased Bishops of the Catholic Church in the 

United States." 2 vols. 
Bayley's " Sketch of the Catholic Church on New York. Island," 1 vol. 
Irving's "Life of Columbus," 3 vols. 
Brown son's "Life of Gallitzin," 1 vol. 
Spalding's "Miscellanea," 2 vols. 
Spalding's " History of the Reformation," 2 vols. 
Bishop England's "Works," 5 vols. 
White's "Life of Mrs. Seton," 1 vol. 
" Western Missions and Missionaries," 1 vol. 
Bayley's "Life of Bishop Brute," 1 vol. 
McGee's "Catholic History of North America," 1 vol. 
Maguire's "Irish in America," 1 vol. 
McGee's " History of Irish Settlers in America," 1 vol. 
Mulrenan's " Sketch of the History of the Church on Long Island," 1 vol. 
Darras' " General History of the Church," 4 vols. 
Shea's "History of the Catholic Missions in the United States," 1 vol. 
Shea's "Discovery and Exploration of the Mississippi," 1 vol. 
" Works" of Archbishop Hughes, 2 vols. 
Spalding's " Life of Archbishop Spalding," 1 vol. 



Appendix. 



615 



24. Byrne's "Irish Emigration to the United States," 1 vol. 

25. Finotti's " Bibliographia Catholica Americana," 1 vol. 

26. White's " Relatio Itineris in Marylandiam," 1 vol. 

27. Garneau's "Histoire du Canada," 2 vols. 

28. Parkman's "Jesuits in North America," 1 vol. 

29. Parkman's " Discovery of the Great West," 1 vol. 

30. Parkman's "Pioneers of France in the New World," 1vol. 

31. Vetromile's " History of the Abnaki, " 1vol. 

32. Charlevoix's " New France," translated by Shea, 6 vols. 

33. McSherry's "History of Maryland," 1 vol. 

34. Butler's " Lives of the Saints," 12 vols. 

35. Appleton's "American Cyclopaedia," 16 vols. 

36. Fitton's " History of the Church in New England," 1 vol. 

37. The Catholic World, XXIII. vols. 

38. The United States Catholic Magazine, 7 vols. 

39. The Metropolitan, 6 vols. 

40. Prescott's "History of Ferdinand and Isabella." 

"Catholic Almanacs," files of Catholic Journals, and many other sources 
too numerous to mention. 

THANKS. 

The author returns his most sincere thanks to the following persons for 
the courtesies extended to him, during the preparation of this volume : 



Most Rev. J. Roosevelt Bayley, D.D., 
Baltimore. 
" Rev. F. N. Blanchet, D.D., Port- 
land, Oregon. 
" Rev. J. F. Wood, D.D., Phila- 
delphia. 
" Rev. John B. Lamy, D.D., Santa 

Fe, 
" Rev. John M. Henni, D.D., Mil- 
waukee. 
" Rev. J. J. Lynch, D.D., Toronto, 
Canada. 
Right Rev. James Gibbons, D.D., Rich- 
mond. 
" Rev. Abbot Wimmer, O.S.B., 

Westmoreland Co., Pa. 
" Rev. Abbot Benedict, Nelson 
county, Ky. 
Rev. John McElroy, S.J., Frederick, 

Md. 
Rev. Edward A. Higgins, S. J., Cin. 

Patrick A. Halpin, S.J., New 
York City. 
Rev. John S. Sumner, S.J., George- 
town, D.C. 
Rev. M. M. O'Farrell, S.T.L., O.S.A., 

Villanova College, Pa. 
Rev. C. I. White, D.D., Washington, 

D. C. 
Rev. Eugene Vetromile,D.D.,Eastport, 

Rev. Theodore Noeth en, P.P., Albany. 
Rev. Brother Paulian, New York City. 
Mr. Bernard P. Murray, Brooklyn, L.I. 
Mr. James J. Murray, Brooklyn, L. I. 
Rev. Brother Anthony,New York City. 
V. Rev. T. E. Hamel, V. G., Quebec. . 



Rev. 



Rev. 
Rev. 



Brother Paul, O.S.F., Brooklyn, 

N. Y. 
Henry J. Zimmer, P.P., Brooklyn, 

N. Y. 
Mother Regina M. Lawless, New 

York City. 
Madame Sarah Jones, New York City. 
Rev. Mother M. Euphemia Blenkinsop, 

Emmittsburg, Md. 
Richard H. Clarke, LL.D., New York 

City. 
Mrs. P. O'Connor, Brooklyn, N. Y. 
Mr. John Murphy, Baltimore. 
Mr. Patrick O'Shea, New York City. 
Rev. P. M. O'Regan, CM., Brooklyn, 

Messrs. D. & J. Sadlier & Co., New 

York City. 
Mr. Lawrence Kehoe, New York City. 
Messrs. Benziger Brothers, New York 

City. 
Prof. T. E. Howard, M.A., LL.B., 

Notre Dame. 
V. Rev. F. J. Pabisch, D.D., LL.D., 

D.C.L., Cincinnati. 
Mr. Patrick Ford, Brooklyn, N. Y. 
Mr. W. F. Pollard, New York City. 
Rev. Stephen Byrne, O.S.D., Jersey 

City. 
Rev. A. F. He wit, C.S.P., New York 

City. 

Joseph Shea, S. J., New York 

City. 

J. M. Finotti, P.P., Arlington, 

Mass. 
Mr. P. Donahoe, Boston, Mass. 
Mr. P. II, Cannon, New York City, 



Rev. 
Rev. 



GENERAL INDEX. 



Abnaki, The, 92. 

Adams, John, 170. 

Alemany, Abp., 301. 

Algon quins, 33. 

Allouez,Fr., 104. 

Altham, Fr., 84. 

Andre, Fr., 104. 

Augustinians, The, 365. 

"Ave Maria, The," 547. 

"Awful Disclosures of Maria Monk, 

244. 
Azarias, Brother, 522. 

Badin, Fk., 254. 

Barber, Fr., 290. 
Bapst, Fr., 305.- 
Barron, Bishop, 235. 
Barry, Fr., 184. 

" Commodore, 165, 187. 
Baltimore, Lord, 134, 144. 
Balboa, 13. 
Bayley, Abp., 501. 
Beecher, Lyman, 249. 
Bedini, Abp., 301. 
Benedictines, 375. 
Benziger Bros. 561. 
Blanc, Abp., 259. 
Blanchet, Abp., 258. 
Botta, 496. 
Bourgeois, M., 422. 
Boyce, Fr., 513. 
Brent, J. C. 496., 
Brownson, Dr., 519. 

" S. M.,510. 

Bryant, J. D., 511. 
Bressani, Fr., 100. 
Byrne, Fr., 254, 506. 

Cabots, 13. 
C artier, 14. 

California Missions, 78. 
Cancer, Fr., 80. 
Calvert, Leonard, 135. 

" Sir George, 144. 
Carroll, Charles, 165, 172. 
Abp., 165, 227. 

' John Lee, 176. 

" Daniel, 181. 
Cahill, Fr., 212. 
"Catholic Record," 551. 
Catholicity and the Civil War, 308. 
Catholic Charity, 310, 577. 



Carmelite Nuns, 398. 

Catholic Female Academies, 440. 

Colleges, 448. 

Seminaries, 466. 

Newspapers, 543. 
"Telegraph," 545. 
"Review," 548. 
" World," 55 J. 

Irish in America, 565. 

Germans in America, 573. 

French, etc., in America,574. 
Cannon, C. J., 496. 
Campbell, B. U., 496. 
Carey, Matthew, 492. 
Charles the Indian King, 90. 
Champlain, 14. 
Chaumonot, Fr., 99. 
Cherokees, 33. 
Chase, 174. 

Christian Brothers, 377. 
Charity, Sisters of, 401, 403, 405. 
Clarke, R. H., 508. 
Collins, William, 531. 
Coomes, 206. 
Con well, Bp., 238. 
Connolly, Bp., 241, 267. 
Corcoran, J. A., 523. 
Conyngham, D. P., 510. 
Cummisky, E., 558. 
Cunningham, P. F., 558. 

Dablon, Fr., 104. 
David, Bp., 254. 
D'Andreis, Fr., 252. 
Damen, Fr., 389. 
De Brebeuf, Fr., 63. 
De Leon, 13. 
De Soto, 14. 
De Palos, 74. 
De Corpa, Fr., 82. 
De Grasse, 170. 
D'Estaing, 196. 
De Cheverus, Card., 264. 
De Smet, Fr., 340, 502. 
De Crevecoeur, 492. 
De Concilio, Fr., 522. 
Dornin, B., 558. 
Dongan, Gov., 150. 
Dominicans, 355. 
Dorsey, Mrs., 513. 
Donahoe, P., 563. 
Duponceau, P. 537. 

(6 r 7 ) 



6i8 



General Index. 



Druillettes, Fr.,93. 
Dubourg, Bp., 253. 
Dubois, Bp., 277. 
Dunigan,E., 560. 

Eccleston, Abp., 259. 

Eckel, Mrs. St. Jobn, 510. 

Education, Catholic, 425. 

Egan, Bp.,224. 

England, Bp., 253, 269, 499. 

English Atrocity, 73, 93, 96, 108, 133, 

162, etc. 
Europe in 15th Century, 3. 

Farmer, Fr., 148. 

Fen wick, Bp. E. D., 255. 

Bp. B. J., 248, 274. 
Fisher, Fr., 139. 
Fitton, Fr., 251, etc. 
Fitzpatrick, Bp., 251. 
Fitzsimmons, T., 181. 
Flaget, Bp.,253, 261. 
Florida Missions, 71. 
Ford, P., 548. 
Franklin, 170, 193. 
France, 3, 168. 

Gallitzin, Prince, 208, 283, 498. 

Garakontie, D., 130. 

Gaston, 293. 

Georgetown College, 456. 

Germany in the 15th Century, 4. 

Gibault, Fr., 169. 

Gladstone, 136. 

Good Shepherd iNuns, 412. 

Goupil, 113. 

Greaton, Fr., 147. 

Harding, Fr., 148. 
Hardy and Mahony, 558. 
Hart, Dr., 206. 
Hassard, J. E. G., 509. 
Haskins, Fr., 524. 
Hecker, Fr., 388, 516. 
Hewit, Fr., 507. 
Hill, Fr., 541. 
Howard, T. E., 522, 530. 
Hoffmau, Mary I., 514. 
Holy Cross Sisters, 410. 
" College, 462. 
" " Cong;., 373. 
Hughes, Abp., 246, 321, 521. 
Huuniades, 4. 
Huntington, J. V., 513. 
Hurons, 33. 

Indians, their History, Manners, 
Languages and Customs, 31. 

Isabella of Spain, 8. 

Iroquois, 33. 

" Missions, 97. 

Ireland, 4, 167, 565. 

"Irish World," 548. 

"Irish Canadian," 549. 

Ives, L. S., 301. 



Jay, John, 180. 
James II., 150. 
Jefferson, Thomas, 170. 
Jogues, Fr., 111. 
Journalism, Catholic, 543. 
Juarez, Bp., 72. 

Kelly, Bp,. 254. 
Kenrick, Abp., 317, 515, 537. 
Know Nothingism, 301. 
Kosciusko, 170. 
Kohlman, Fr., 499, etc. 

La Salle, 14. 

Las Casas, 70. 

Lalande, 117. 

Lafayette, 170. 

La Salle College, 464. 

Laval, Bp., 130. 

Laval University, 465. 

Lazarists, 370. 

Le Moyne, Fr., 100. 

Le Jeune, Fr., 55. 

Lewis, Fr., 489. 

Little Sisters of the Poor, 413. 

Loretto Sisters, 405. 

Lynch, Dominic, 182. 

Lynch, Abp., 600. 

Lucas, F., 561. 

Magellan, 13. 
Marquette, Fr., 14, 119. 
Martinez, Fr., 80. 
Maryland Missions, 83. 
Manning, Cardinal, 136. 
Maryland, 133. 
Marechal, Abp., 232. 
Matignon, Dr., 247. 
Manhattan College, 463. 
" Monthly, 551. 

Meade, Geo., 182. 
Mercy, Fathers of, 374. 
" Sisters of, 410. 
Meline, J. F., 504. 

" Messenger of the Sacred Heart,',' 551. 
" Metropolitan, The," 550. 
Mendoza, Cardinal, 8. 
Missionary Oblates, 380. 
Miracle, 223. 
Miles, G. H., 526. 
McGawley, Miss, 148. 
McGill, Bp., 254. 
McElroy, Fr., 335. 
McSherry, James, 495. 

" Richard, 522. 

McGee, T. D., 503. 
McLeod, Fr., 516. 
Mobilians, 33. 
Moylan, Gen., 166, 178. 
Motte, Abbe, 194. 
Mount St. Mary's College, 457. 
" Morning Star," 547. 
Mulrenan, P., 506. 
Murphy, John, 462, etc, 
Murray, Abp., 411. 



General Index, 



619 



Nerinckx, Fr., 254, etc. 

Neumann, Bp., 337. 

New Mexico Missions, 74. 

New Hampshire Anti- Catholic laws, 

184. 
Notre Dame University, 461. 
" Sisters of, 409. 
" " School Sisters of, 413. 

Noethen, Fr., 505. 
"N. Y. Tablet," 547. 

O'Brien, Jeremiah, 165. 
O'Connor, Bp., 240, 332. 
O'Callaghan, Dr., 500. 
O' Gallagher, Dr., 204. 
Ojeda, 13. 
Orono, 97. 
O'Reilly, Dr., 514. 

v J. B., 530. 
O'Shea, P., 561. 

Pabisch, Dr., 469. 
Passionists, 381. 
Patrick, Bro., 391. 
Paulists, 383. 

Penal Laws of Maiyland, 142. 
" " New York, 151. 

" " " New England, 159. 

" " " Virginia, 160. 

" " " Georgia, 160. 

" " " the Carolinas, 160. 
Pise, Dr., 494. 
Pius IX., 237. 

" Popery " a boorish term, 152. 
Penn, William, 147. 
Presentation Nuns, 413. 
Preston, Fr., 517. 
Providence, Sisters of, 408. 

Rale, Fr., 96. 

Religious Freedom in U. S., 179. 

Republics in 15th Century, 4. 

Redemptorists, 372. 

Review, Brownson's, 552. 

" Am. C. Q., 552. 
Robin, Abbe, 492. • 

Rock Hill College, 464. 
Roits, 245. 
Rosati, 253. 
Rouquette, Abbe, 527. 
Rochambeau, 170. 
Ryan, A. J., 527. 

Sacred Heart, Ladies op the, 406. 

Santa Fe, 75. 

Sadlier, D. & J., 560. 

Sadlier, Mrs J., '510. 

Santa Clara College, 463. 

Savage, John, 525. 

Scanderberg, 4. 

Scott, Michael, 256. 

Serra, Fr., 78. 



Segura, Fr., 83. 

Seton, Mother, 416. 

Society of Jesus, 357. 

Sorin, Fr., 387. 

Spain, 169. 

Spalding, Abp., 328, 520, 501. 

Spalding, J. L.,509. 

St. John's College, Fordham, N. Y. 

459. 
St. Joseph, Sisters of, 407. 
St. Louis University, 458. 
St. Joseph's College, 458. 
St. Xavier's College, 458. 
St. F. X. College, 462. 
St. Vincent's Seminary, 468. 
St. Chas. B. Sem., 468. 
St. Joseph's Sem., 470. 
Sem. of Mt. St. Mary's of the West, 

468. 
Sem. of Our Lady of Angels, 469. 
Shea, J. A., 496. 
" J. G., 500. 

Tanet, Chief-Justice, 345. 

Tehgahkwita, C. 126. 

Teresa, Mother, 419. 

Texas Missions, 77. 

Thebaud, Fr., 504. 

Thayer, Fr., 197. 

Tinker, M. A., 514. 

"The Pilot," 545. 

" The Catholic," 546. 

" The Catholic Mirror," 546. 

"The Tribune " (Canada), 549. 

"True Witness," 549. 

Urt, John, 154. 

Unique Letters, 220. 

Ursulines, 395. 

University of Notre Dame, 461. 

" Una" (Mrs. Ford), 528. 

"U. S. Catholic Miscellany," 544. 

"U. S. Catholic Magazine," 549. 

Vetromile, Dr., 506, 524, 537. 
Verazzani, 14. 

Vermont, A Legend of, 103. 
Visitation Nuns, 399. 
Villanova College, 462. 

Washington, 163, 167, 169, 196, 20L 

Walsh, Robert, 497. 

Walworth, Fr., 517. 

Wenioger, Fr., 390, 518. 

White, Fr., 87. 

Whalen, Fr., 206. 

Whitfield, Bp., 234. 

Whalen, Bp., 254. 

White, Dr. C. L, 506, etc. 

Wolff, G. D., 523. 

Xaverian Brothers, 382. 



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